. i 


i 

I 


SUBJECTS 


FOB 


PAPiTICULAR  EXAMEI; 


BT 

BROTHER  PHILIPPE,  Iv 

BUPBEIOR  GENERAL  OF  THE  BROTHERS  OF  THE  CHRISTIAN  SCHOOLS. 
PERMISSH  SHPERIORITM. 


translated  from  the  FRENCH, 

BOSTON  uOLLhGE  UBK  Ai^ 
a^NUTHILL  MAS& 


NEW  YORK: 

P.  O’SHEA,  37  BARCLAY  STREET. 


COLLtOE  library 
chsstnut  mill,  mass. 


Entered  according  io  act  of  Congress,  in  the  year  1869,  by 
JOHN  P.  MURPHY, 

an  the  Clerk’s  Office  of  the  District  Court  of  the  United  States  for  the  Soathem 
District  of  New  York. 


Bb456 


APPEOBATION  OF  THE  FIEST  EDITION. 


JOSEPH  HEPPOLYTE  GXJIBERT,  by  tbe  Divine  Mercy  and  Favor 
of  tbe  Holy  Apostobc  See,  Archbishop  of  Tours  : 

After  having  subjected  to  a careful  examination  the  work  entitled: 
Subjects  for  Particular  Emmen,  for  the  use  of  the  Brothers  of  the  Christ- 
ian Schools, •by  Brother  Philippe,  their  Superior  General,  and  printed  by 
M.M.  A.  Marne  & Co.,  Tours  ; and  considering  the  favorable  report 
which  has  been  addressed  to  us,  we  hereby  approve  of  this  book,  and 
authorize  its  publication.  The  reading  of  this  volume  will  be  very 
profitable,  in  accordance  with  the  design  of  the  author,  since  it  places 
under  the  eye  a picture  of  the  general  obligations  of  the  Christian 
Life,  and  the  particular  duties  of  the  Religious  State.  We  know  by 
the  teachings  of  the  Church,  and  experience,  that  habitual  meditation 
on  the  virtues  which  persons,  consecrated  to  God,  ought  in  an  es- 
pecial manner  to  practice,  is  the  most  efficacious  means  for  making 
constant  progress  in  Christian  perfection. 

Given  at  Tours,  in  our  Archiepiscopal  Palace,  under  our  signature, 
the  seal  of  our  arms,  and  the  countersignature  of  the  Secretary  of  our 
Archbishopric,  this  18th  of  February,  1859. 

t JOSEPH  HEPPOLYTE, 

ABCHBISHOP  or  TOUBS. 

By  order  of  Monseigneur  the  Most  Illustrious  and  Most  Reverend 
Archbishop  of  Tours. 


A.  Bonnaud,  Chan.  Sec. 


APPEOBATION  OF  THE  SECOND  EDITION. 


It  is  impossible  that  tbe  Brothers  of  the  Christian  Schools  should 
make  use  of  these  Subjects  for  Particular  Examen  without  attaining  the 
two-fold  end  which  their  venerable  Founder  intended,  that  is  to  say, 
the  forming  good  and  holy  Keligious,  and  excellent  Instructors  of 
youth.  This  book  follows  the  Keligious  step  by  step,  and  points  out 
his  duties  in  aU  the  circumstances  in  which  he  may  be  placed.  This 
second  edition  has  been  enriched  with  valuable  additions,  which  make 
the  explanation  of  duties  more  complete,  or  furnish  new  considera- 
tions for  their  faithful  performance. 

Versailles,  May  27th,  1863. 

BERTRAKD, 

Canon  of  the  CathedraL 


Considering  the  above  very  favorable  report  of  M.  I’abbd  Bertrand, 
titular  Canon  of  our  Cathedral,  on  the  book  entitled  : Subjects  for  Par- 
ticular Examen,  for  the  use  of  the  Brothers  of  the  Christian  Schools,  by 
Brother  Philippe,  their  Superior  General : 

We  very  willingly  approve  the  reprint  which  has  been  made  of  this 
work  by  M.  Beau,  printer  in  our  city. 


Given  at  Versailles,  under  our  signature,  the  seal  of  our  arms,  and 
the  coimter  signature  of  the  Pro  Secretary  of  our  Bishopric,  this  1st 
of  June,  1868. 

, -I*  PIERRE, 

Bishop  of  Versailles. 

By  order  of  Monseigneur, 

Lancien,  Pro  Secretary. 


PREFACE. 


There  is  nothing  of  more  importance  for  any  one  who 
wishes  to  secure  his  salvation,  than  to  know  himself ; that 
is  to  say,  to  know — at  least  as  far  as  this  is  possible — in 
what  state  his  conscience  is.  This  knowledge  is  to  be  at- 
tained only  by  frequent  and  serious  examen,  and  such 
examen  is  distinguished  into  different  classes.  1st.  The 
examen  which  all  should  make,  when  preparing  for  Con- 
fession. 2d.  The  daily  examen  which  should  be  made 
every  evening  before  going  to  bed,  to  discover  the  faults 
we  may  have  been  guilty  of  during  the  day,  and  to  ask 
pardon  for  them.  3d.  Finally  the  particular  examen,  so 
called  because  it  limits  itself  to  some  particular  fault  we 
are  anxious  to  eradicate,  or  some  virtue  that  we  wish  to 
acquire.  It  is  for  the  purpose  of  facilitating  the  practice 
of  this  last  class  of  examens,  that  the  subjects  treated  of 
in  the  present  work  have  been  arranged. 

To  perform  an  exercise  of  so  much  importance  with  ad- 
vantage, it  is  necessary  to  choose,  with  the  advice  of  one’s 
director,  the  subject  on  which  we  should  wish  to  examine 
ourselves,  for  a certain  number  of  days  or  weeks,  or  even 
for  a longer  time,  if  he  should  think  it  advisable.  If  the 
examen  has  for  its  object  some  fault  wo  wish  to  correct, 


VI 


PREFACE. 


Buch  fault  should  be  our  most  habitual,  our  predominant 
sin,  the  one  that  causes  those  faults  that  lead  us  most  fre- 
quently to  the  tribunal  of  penance,  and  the  one  that  offers 
the  greatest  obstacle  to  our  advancement  in  the  way  of 
perfection.  If,  on  the  other  hand,  the  examen  has  for  its 
end  to  acquire  some  virtue,  it  ought  to  be  one  of  those 
virtues  which  are  most  necessary  for  us  in  the  state  we 
have  embraced,  and  in  the  employment  we  follow ; the 
virtue  most  painful  and  repugnant  to  nature,  that,  in  fine, 
which  helps  us  to  advance  in  the  way  of  salvation,  and 
gives  merit  to  the  good  works  adapted  to  the  profession  in 
which  we  have  been  called  to  sanctify  ourselves. 

This  matter  once  settled,  we  must  first  choose  a fixed 
and  definite  time  each  day  for  this  exercise  ; second,  we 
must  read  over  by  ourselves  and  with  attention  the  subject 
we  have  selected  ; third,  we  must  seriously  question  our- 
selves as  to  the  conduct  we  have  observed  with  regard  to 
that  particular  fault  or  virtue  since  our  last  examen  ; and, 
fourth,  we  must  make  a firm  resolution  to  labor  at  correct- 
ing that  fault  or  practising  that  virtue,  and  to  do  so  by  the 
employment  of  means  distinctly  determined  upon.  It  is 
not  sufficient,  however,  to  know  our  predominant  sin,  and 
reckon  up  and  weigh  the  number  of  faults  we  may  have 
committed  under  that  head  ; we  must  also,  seek  out  what 
are  the  causes  of  our  faults,  that  we  may  courageously 
assail  them  ; without  which,  we  shall  obtain  no  satisfac- 
tory results.  A tile  on  the  roof  of  the  house  gets  out  of 
place,  and  the  water  drops  into  the  apartment ; should  we 
confine  ourselves  to  drying  the  spot,  we  should  have  to 
renew  our  task  every  day  ; but  if  we  go  to  the  cause,  and 


PREFACE. 


vii 


replace  the  tile,  the  water  will  soon  cease  to  flow.  When 
a thorn  has  entered  the  hand,  we  must  first  of  all  extract 
it ; without  this,  no  remedies  will  be  of  any  avail.  It  is  so 
with  our  predominant  sin  ; if  the  cause  is  not  got  rid  of, 
the  effects  will  always  remain. 

It  is  good,  it  is  advantageous  to  us,  it  is  even  of  very 
great  importance,  not  to  change  too  frequently  the  subject 
of  examen.  When  we  wish  to  kill  a monster,  a venomous 
reptile,  we  strike  at  it  repeatedly  till  we  are  quite  certain 
of  its  death.  The  lives  of  the  Saints  teach  us,  that  many 
of  them  have  examined  themselves  on  the  same  fault  for 
whole  years.  It  would  at  least  be  necessary  not  to  change 
from  one  manifestation  of  conscience,  from  one  confession, 
to  another. 

As  to  the  resolutions,  it  is  necessary  that  they  be 
adopted  with  a resolute  will ; that  the  time,  place  and 
manner  of  executing  them,  be  fixed  upon,  and  that  in  re- 
gard to  them  we  render  to  ourselves  an  exact  account. 
For  this  purpose,  many  holy  persons  have  thought  of  dif- 
ferent methods,  which  might  be  used  with  great  profit. 
Among  others,  there  is  the  Bernard  ; that  is,  the  use  of  a 
certain  number  of  rosary  beads  placed  in  such  a way  that 
they  may  be  taken  up  or  put  down  separately,  as  we  have 
noticed  a fault  committed,  a sacrifice  made,  or  a victory 
gained.  A small  book  may  also  be  made  use  of,  divided 
into  columns  for  each  month  and  for  each  day,  these 
columns  being  divided  into  squares  within  which  we  may 
note  down,  by  conventional  marks  of  our  own,  the  pro- 
gress or  remissness  we  may  have  observed  in  ourselves 
since  our  last  examen.  There  are  also,  for  each  day  of  the 


VIU 


PREFACE. 


week,  lines  traced  out  wherein  we  may  put  down  the  ad- 
vantages we  have  gained,  or  the  losses  we  may  have  had 
to  deplore.  Ever^^  one  may  adopt  such  methods  as  are 
most  suitable  to  his  position.  Where  there  is  a good  will, 
such  methods  are  never  wanting,  and  he  who  really  wishes 
to  sanctify  himself,  always  discovers  them  by  the  grace  of 
God, 

We  pray  the  Lord  to  pour  down  His  most  abundant 
blessings  on  those  among  us,  who  for  the  purpose  of  ar- 
riving at  perfection  shall  endeavor  every  day  to  make  a 
profitable  use  of  the  means  given  in  this  work,  so  that 
after  having  labored  with  zeal  and  perseverance  at  cor- 
recting their  faults,  and  practising  the  virtues  suitable  to 
their  calling,  they  may  be  able  to  go  and  enjoy  in  heaven 
the  fruit  of  their  sufferings  and  sacrifices. 


INDEX. 


Absolution,  depositions  for  receiving 212 

Actions,  sanctification  of  ordinary 255 

Interior  conditions  which  should  sanctify  our 256 

Exterior  conditions  which  should  sanctify  our 258 

Afflictions,  advantages  of 378 

Pains  and 373 

Angel  Guabdian,  duties  to  our 466 

Awakening,  on 9 

Authority,  intercourse  of  Teachers  with  the  Civil 609 

Baptism,  promises  of 199 

Effects  of  the  sacrament  of 200 

Calumny 172 

Catechism 478 

Charity,  see  Loxte  of  Neighbor 166 

Chastity,  the  vows  of 417 

Christian,  end  of  the 6 

Strength 178 

Clergy,  intercourse  with 507 

Communion,  see  Eucharist 226 

Conferences,  spiritual,  and  their  utility 63 

Confession,  see  Penance 204 

Conscience 67 

Confidence,  wrong  done  to  God  by  want  of 137 

In  the  mercy  of  God 133 

Contrition,  see  Penance 207 

Creation 1 

Creatures,  good  use  of 7 

Cross,  we  must  bear  our 375 

How  we  should  bear  our 376 

Death 388 

Of  the  good  religious 390 

Of  the  bad  religious 392 

Discouragement,  bad  effects  of,  see  Education 502 

Devotion 264 


S INDEX. 

Discipline,  good  order  and  discipline  of  the  school 483 

Discretion 372 

Distraction  during  mental  prayer 116 

Dryness,  see  Mental  Prayer 118 

Education  of  youth,  its  importance 472 

Qualities  necessary  to  a good  teacher 473 

Motives  which  ought  to  animate  a good  teacher 475 

Prayers 477 

Catechism 478 

Good  example 480 

Zeal 481 

Good  order  and  discipline  of  school 483 

Vigilance 485 

Silence  and  the  good  use  of  speech 486 

Evenness  of  conduct 487 

Prudence 488 

Impartiality 492 

Patience 490 

Gratuitous  teaching 493 

Services  a good  teacher  renders  to  his  pupils 495 

“ “ “ to  the  Church 497 

“ “ “ “ to  faraihes 498 

“ a Christian  school  renders  to  society 500 

Bad  effects  of  discouragement  in  a teacher 602 

Keciprocal  relations  of  Teachers  in  the  same  Department. 503 

Intercourse  of  Teachers  with  Scholars 605 

“ “ “ the  Clergy 507 

“ “ “ Civil  Authorities 509 

“ “ “ Parents  or  Guardians 611 

Good  Employment  of  the  Time  in  Class 613 

Study 614 

Eternity,  happy  Eternity,  and  means  of  obtaining  it 401 

Eucharist,  Presence  of  Jesus  Christ  m the 220 

Love  of  Jesus  Christ  Testified  in  the , 222 

Communion 224 

Remote  Preparation  for  Communion 226 

Immediate  Preparation  for  Communion 227 

Effects  of  Holy  Communion 229 

Fruits  which  it  should  produce 231 

Thanksgiving  after  Communion 232 

Communion,  fervent 234 

“ lukewarm 236 

“ unworthy 238 

“ spiritual 240 

Examen,  which  should  precede  Confession 204 

Manner  of  making  it 206 


INDEX. 


XI 


General  Examenof  the  Day 70 

Necessity  of  the  Examen 72 

Quahties  which  the  Examen  should  possess 73 

(Particular)  its  Nature  and  Importance 75 

Means  of  rendering  it  Efficacious 76 

How  a particular  Examen  should  be  made 84 

Preventative 77 

Reformation  of  Character 79 

“ Passions  yet  undeveloped 81 

The  Ruling  Passion 83 

Example,  Good 191 

In  the  Class  (See  Education) 480 

FATJiiTS,  voluntary 184 

Fervob 262 

Fidelity,  In  httle  Things 259 

Faith,  Necessity  of. 124 

Qualities  of 126 

Spirit  of 128 

Power  and  Efficacy  of  Faith 129 

Contradictions  between  our  Faith  and  our  Works 130 

Cause  of  our  little  Faith 132 

Grace,  on- 173 

Co-operation  with 17a 

We  have  need  of  the  Grace  of  God 177 

Gratuitous  Teachings  (See  Education) 493 

Good  Works,  Practice  of. 247 

Harmony,  which  should  reign  between  members  of  the  same  Insti- 
tute, and,  still  more,  of  the  same  Community 164 

Humility,  its  Excellence 300 

Its  Necessity 302 

The  Advantages  of 303 

Marks  of  Humility  in  the  Heart 305 

Characteristics  of 307 

Motives  of.  309 

Four  Degrees  of. 311 

Jesus  Christ  the  model  of 312 

Hypocrisy,  a Consequence  of  Pride 319 

Health,  a too  great  care  of. 337 

Heart,  keeping  a Watch  over  the 292 

A Divided 151 

Hell 397 

Hope,  the  Nature,  Excellence,  Necessity  of. 133 

Idleness • I9 

Impartiality,  (See  Education) 492 

Intention,  purity  of 249 

Proofs  of  its  Purity 250 


XU  INDEX. 

Intention,  Advantages  of  Purity  of. 252 

Marks  of  Defects  of  Purity  of 253 

Jesus  Christ,  duties  towards 444 

We  should  Apply  ourselves  to  know 445 

We  should  Love  our  Lord 447 

We  should  Hope  in 449 

We  should  Unite  ourselves  to 451 

We  should  Imitate 452 

Jesus,  Devotion  to  the  Holy  Name  of 454 

Joseph,  Devotion  to  Saint 464 

Judgment,  on 394 

Judgment  of  the  Religious 395 

Knowledge  of  One’s  Self 68 

Labor,  sanctification  of 17 

Love  oeGod 142 

Manner  of  Loving  God 143 

The  Degrees  of  Love  for  God 145 

Quahties  of  the  Love  of  God 146 

God  Merits  Our  Love 147 

Proofs  of  Love  for  God 148 

Obstacles  to  the  Love  for  God 150 

Love  of  Our  Neighbor,  motives  of  Brotherly  Love 160 

Quahties  of  Love  for  our  Neighbor 161 

Effects  of  Love  for  our  Neighbor 162 

Forbearance  towards  our  Neighbor ; 165 

Faults  opposed  to  Charity 166 

Lukewarmness 269 

Marks  of  Lukewarmness 271 

Causes  of  Lukewarmness 273 

The  Consequences  of  Lukewarmness 275 

Remedies  against  Lukewarmness 277 

Comparison  between  the  Fervent  Rehgious  and  the  Lukewarm 

Rehgious 278 

Unhappiness  of  being  always  the  same 280 

Mart,  Duties  towards  Mary,  the  Mother  of  God 456 

Duties  to  her  as  our  Mother 457 

Duties  to  Mary  as  our  Protectress 459 

Duties  to  her  as  our  Model 461 

Rosary,  and  other  practices  of  Devotion  to  Mary 462 

M>^ss,  Its  Excellence 242 

Necessity  of 244 

Dispositions  for  learning  it  well 245 

Man,  dignity  of <* 2 

End  of. 5 

Meekness,  and  its  Characteristics 328 

Modesty  and  Reserve  in  the  Conduct  of  Life ...  322 


INDEX.  xiii 

Modesty,  Advantages  of * 331 

In  Intercourse  with  our  Neighbor 332 

In  Church 334 

In  Our  Words 335 

In  Our  Recreations 337 

In  the  Refectory 338 

Mobtieication 339 

Necessity  of r 341 

Of  the  Faculties  of  the  Soul 343 

Of  the  Mind  and  Judgment 345 

Of  the  Will 347 

Of  Self-Love 348 

Of  the  Memory 350 

Of  the  Imagination 351 

Of  the  Sight 353 

Of  the  Hearing 355 

Of  the  Taste 356 

Obedience 424 

Necessity  of 425 

Advantages  of 426 

The  three  Degrees  of 428 

Qualities  of 430 

Defects  in  Obedience 431 

Vow  of  Obedience 432 

Offering  of  the  Day 11 

Prater 93 

Necessity  of  Prayer 95 

Efficacy  of  Prayer 97 

First  Condition  of  Prayer,  Attention 98 

Second  “ “ Purity  of  Intention 99 

Third  “ “ Humility 101 

Fourth  “ “ Confidence 102 

Fifth  **  “ Perseverence 103 

Prayer,  Mental 105 

Value  of  Mental  Prayer 106 

Necessity  of  “ “ 1C8 

Efficacy  of  “ “ 109 

Preparation  for  “ Ill 

First  part  of  Mental  Prayer,  Disposition 112 

Second  “ “ Body  of  Prayer 114 

Third  “ “ Conclusions  and  Resolutions 115 

Distractions  during  Mental  Prayer 116 

Dryness  in  Prayer 118 

Happiness  of  a Faithful  Religious  who  practices  Mental  Prayer,  121 

Sad  State  of  a Religious  without  Mental  Prayer. 123 

Pblde,  in  General 314 


INDEX, 


rr^ 

Proofs  of  Prido  in  a Soul ’ 3i(] 

Self-Love  a Consequence  of  Pride 317 

Hypocrisy  a Consequence  of  Pride 319 

Consequences  of  Pride  and  Self-Love 321 

Grave  Deceptions  of  the  Proud 822 

Presumption  springs  from  Pride 324 

Susceptibility 820 

Pkace,  interior 91 

Passions  (See  Particular  Examen) 75 

Pkeservation,  benefits  of 3 

Po\TERTY,  in  General ? 410 

Religious  411 

Vows  of  Poverty 413 

Spii’it  of  Poverty 415 

Penance,  Sacrament  of 202 

Examination  which  should  precede  Confession 204 

Manner  of  making  it 205 

Contrition 207 

On  Confession  and  its  Qualities 209 

Faults  to  be  avoided  in  it 210 

Disposition  to  receive  Absolution 212 

Satisfaction 214 

Virtue  of  Penance  and  its  Necessity 215 

Advantages  which  true  Penitents  derive  from  their  falls 218 

Spirit  of  Penance 219 

Permissions 434 

Supposed  or  Tacit 435 

Perseverance  in  one’s  Vocation 439 

Piety,  daily  Exercises  of 14 

Presence  of  God 282 

Fruits  of  the 284 

Providence,  Trust  in 135 

Prudence  in  School 488 

Purgatory,  duties  towards  the  Souls  in 470 

Retiring  TO  Rest 25 

Recreations 23 

Conversations  during 65 

Reading,  spiritual 61 

Recollection 280 

Necessity  of 287 

Fruits  which  the  Practice  of  it  Produces 289 

Religious  Vocations 27 

In  what  Intention  we  should  Embrace  the  Religious  State. ...  29 

Advantages  of  the  Religious  Life 30 

Love  and  Esteem  of  a Religious  for  his  State 31 

Duties  which  the  Rehgious  State  Imposes 33 


INDEX.  XV 

Obligations  which  the  Beligious  Lif  e Imposes  on  ns  to  Labor 

for  the  Salvation  of  our  Souls 35 

Perfection  to  which  the  Religious  State  Obliges  us 36 

Means  to  be  employed  to  be  happy  m Community,  and  to 

Make  others  happy 38 

Spirit  which  should  animate  a Good  Religious 39 

Spirit  Incompatible  with  Religion 41 

Temptations  against  our  Vocation 44 

Rules,  in  General 45 

Advantages  of  Rules 47 

Observance  of  Rules 48 

Principles  Relating  to  the  observance  of  Rules 49 

Observance  of  Rules  pleasing  to  God 51 

“ “ honor  a Rehgious 52 

“ “ honor  the  Institute 53 

“ “ constitute  the  Happiness  of  a Religious  55 

“ “ edifies  our  Neighbor 57 

Violation  of  Rules  Constitute  the  Unhappiness  of  a Religious  58 
“ “ is  the  Ruin  and  Dishonor  of  an  Insti- 
tution  60 

Rcmembrance  of  the  Vocation.  Taking  the  Habit.  Making  the 

Vows 442 

Reddition 86 

Necessity  of 88 

Objections  to 90 

Repast,  Disposition  in  which  we  should  take  our 22 

Rising 10 

Sadness,  and  its  different  kinds 380 

Shunts,  duties  towards  the 468 

Salvation 403 

Scandal  185 

Cousequences  of 187 

Reparation  to  be  made  for 189 

SCKUPLES 383 

Senses,  life  of  the 367 

Sep. VICE  of  God,  in  General 153 

Obligations  to  Serve  God 154 

Dignity  of  the  Service  of  God 155 

How  we  should  Serve  God 157 

Sicknesses 385 

Silence 360 

Faults  against 362 

Advantages  of 363 

Fatal  consequences  of  a violation  of - 365 

Simplicity 369 

Slandeks 170 


Xvi  INDEX. 

Sleep 26 

Sin,  in  General 179 

Mortal  Sin 181 

Venial  Sin 183 

Submission  to  the  Will  of  God 140 

Time,  Employment  of. 20 

Good  Employment  in  Class.  (See  education.) 613 

Temptation  in  General 192 

Utility  of  Temptations 194 

Manner  of  resisting  Temptations 195 

Troubles  and  Disappointments 119 

Caus38  of  Troubles  and  Disappointments 381 

Unfaithfulness  in  Little  Things 261 

Virtue,  false  .* 267 

Virtue  of  Purity,  Manner  of  comporting  one’s  self  in  Temptations 

against  Holy  Purity 417 

Greatness  of  the  sin,  opposed  to  Holy  Purity 419 

Means  to  be  used  to  preserve  Holy  Purity 420 

Vigilance,  Christian 198 

In  School 485 

Visits,  received 295 

Rendered 297 

Vows  in  general 404 

Excellence  of  Vows 406 

Utility  of  Vows 407 

Obligations  which  Vows  Impose 409 

Will  of  God,  submission  to 140 

World,  spirit  of  the 294 

Dangers  of  intercourse  with  the 299 

Zeal 481 


PARTICULAR  EXAMEN. 


FIRST  SUBJECT. 

THE  CKEATION. 

He  spoke,  and  they  were  made  ; He  commanded,  and  they  were  created. 
Ps.  cxlviii.  5. 

It  is  God  wlio  created  us;  it  is  He  who  made  us  all  that 
we  are,  our  body  and  all  its  senses,  our  soul  and  all  its 
faculties.  He  it  is  who  created  the  earth  which  supports 
us,  the  light  which  illumines  us,  the  air  we  breathe,  dhe 
aliments  which  nourish  us,  the  garments  which  cover  us; 
it  is  from  Him,  in  one  word,  that  we  hold  all  that  we  are 
and  all  that  we  possess. 

Therefore,  is  it  not  just  that  all  things  should  be  conse- 
crated to  His  glory,  and  His  service  ? Should  He  not 
enjoy  them  as  a workman  enjoys  the  fruit  of  his  labor? 
And  nevertheless  have  we  not  very  often  deceived  His  hopes 
in  this  regard?  What  use  have  we  made  of  our  senses, 
of  our  eyes,  of  our  tongue,  of  oui’  hands,  of  our  feet  ? 

To  what  have  tended  the  thoughts  of  our  mind,  the 
sentiments  of  our  heart,  the  acts  of  our  will?  What  use 
have  we  made  of  the  objects  which  God  has  j^laced  at  our 
disposal?  Was  it  to  serve  Him,  to  advance  His  glory,  to 
recognize  His  sovereign  dominion  over  us,  to  strengthen 
ourselves  in  His  holy  love  ? 

Alas!  have  we  not  to  blush  for  our  conduct;  have  we 
not  to  deplore  the  multitude  of  our  abuses  on  this  sub- 
ject? Let  us  interrogate  our  conduct,  let  us  interrogate 
oui*  acts,  and  let  us  say  to  God  with  the  holy  king  Ese- 


2 


PARTICULAE  EXA]\IEN. 


cliias — I will  recount  to  thee  all  my  years  in  the  bitterness 
of  my  soul. — Isaiah  xxxviii.  15. 

Pause. 

Act  of  Contrition. — It  is  Thou,  O my  God ! %vho  hast 
given  me  existence  and  life;  it  is  Thou  who  hast  given  me 
the  free  use  of  my  senses,  and  of  the  faculties  of  my  soul; 
it  is  Thou,  who,  so  to  say,  hast  placed  at  my  disposal  all 
creatures;  and  instead  of  emplo3dng  all,  of  making  all 
serve  to  procure  Thy  glory,  I have  but  too  often  used  them 
to  gratify  my  inclinations.  Alas ! for  this  I am  pene- 
trated with  the  most  lively  grief!  Deign,  O my  God,  to 
jDardon  me;  I ask  Thee  through  the  merits  of  Jesus  Christ 
and  the  intercession  of  Mary — the  sure  refuge  of  repent- 
ant sinners. 

I make  the  resolution  to 


SECOND  SUBJECT. 

THE  DIGNITY  OF  MAN. 

Let  us  make  man  to  our  image  and  likeness. — Gen.  i.  26. 

Not  content  with  having  drawn  us  from  nothingness, 
like  other  corporeal  creatures,  God  was  pleased  to  form  us 
in  His  own  image  and  likeness,  in  order  that  the  thought 
of  this  sublime  dignity  might  be  to  us  a powerful  motive 
to  love  and  serve  Him  with  all  our  strength. 

Yes^  it  is  a truth  of  faith,  my  soul  is  the  image  of  God, 
and  my  body  is  His  living  temple ! 0,  how  subhme  are 

these  prerogatives  I How  honorable  and  how  advanta- 
geous forme!  But  alas!  how  have  I appreciated  them? 
how  far  have  I respected  them  ? Can  God  recognize  in 
me  the  child  of  His  love  ? Can  He  find  there  the  image 
of  His  Son  ? can  He  meet  there  the  virtues  of  that  Divine 
model  ? Can  He  find  there  the  goodness,  the  sweetness, 
the  humility,  the  innocence  of  this  amiable  Saviour?  Is 


BENEFIT  OF  PBESEEVATION. 


3 


my  body  holy  ? Is  my  heart  pure  ? Is  my  soul  inno- 
cent? Cannot  He  on  the  contrary  reproach  me,  with 
having  sullied  His  temple,  with  having  disfigured  His 
image,  with  having  even  effaced  it  by  a multitude  of  sins? 

Ah  ! I should  shudder,  without  doubt,  if  I should  see 
an  impious  person  insult  a crucifix,  break  it,  drag  it  in 
the  mire ; and  nevertheless,  do  I not  do  the  same  thing, 
ill  soiling  my  soul  with  sin,  since  it  effaces  from  it  the 
im  age  of  God,  to  imprint  upon  it  that  of  Satan  ? What 
sacrilege  ! to  profane  a body  which  has  been  consecrated 
by  baptism,  and  as  one  may  say,  made  divine  so  often  by 
the  Holy  Communion ! Alas ! said  the  prophet : How  is 
the  fine  gold  become  dim  ; the  finest  color  is  changed.  The 

Nazarites  were  whiter  than  snow their  face  is  now  made 

blacker  than  coal. — Lament.  Jer.  iv.  7. 

Pause. 

Act  of  Contrition. — Thou  hast  been  well  pleased,  O my 
God,  to  engrave  Thine  image  on  my  soul.  But  I am 
obliged  to  acknowledge  that  I have  not  respected  it  as  I 
ought  to  have  done ; perhaps  even  I have  soiled  it  by  a 
multitude  of  sins!  Ah!  deign  to  pardon  me  this  cruel 
injury  done  to  Thy  August  Majesty  ; grant  me  through 
the  merits  of  Jesus  Christ,  and  through  the  mediation  of 
Mary,  the  grace  to  conduct  myself  henceforth  in  a manner 
more  worthy  of  Thee,  and  of  my  high  destiny.  In  order 
to  attain  this, 

I make  the  resolution  to 


THIED  SUBJECT. 

BENEFIT  OF  PRESERVATION. 

Turn  not  Tliy  face  from  me,  lest  I be  like  unto  them  that  go  down  into 
the  pit.— Ps.  cxlii.  7. 

An  architect  constructs  a house,  then  he  abandons  it  to 
busy  himself  with  another  affair  ; but  it  is  not  so  with  the 


4 


PARTICULAR  EXAMEN. 


Lord  in  regard  to  us  ; for  not  only  He  created  us,  but  He 
preserves  us  continually,  and  should  He  abandon  us 
though  but  for  a single  instant,  we  should  that  instant 
fall  into  the  abyss  of  nothingness  ; He  preserves  us  by 
day,  He  preserves  us  during  the  night.  He  preserves  us 
when  we  serve  Him,  He  preserves  us  when  we  offend  Him ! 
He  has  His  eye  unceasingly  upon  us,  as  a tender  mother 
on  her  child,  and  He  assures  us  that  the  very  hairs  of  our 
head  are  numbered? 

But  let  us  not  deceive  ourselves  ; as  He  has  created  us 
only  for  His  glory  and  our  salvation,  so  He  only  preserves 
us  for  this  double  end,  because  any  other  would  be  un- 
worthy of  Him  and  of  us. 

Have  we  well  comprehended  this  truth,  and  have  we 
taken  it  for  the  rule  of  our  conduct  ? Is  it  for  God  that 
we  have  lived  ? Is  it  for  this  end  that  we  have  employed 
time,  that  we  have  made  use  of  creatures  ? Do  we  pene- 
trate ourselves  well  with  these  words  of  St.  Paul,  Whether 
we  live  or  whether  we  die  we  are  the  Lord's. — Eom.  xiv.  8. 

Pause. 

Act  of  Contrition. — It  is  for  Thyself  that  Thou  dost 
preserve  me,  O my  God  ; it  is  in  order  that  I may  en- 
deavor to  procure  Thy  glory,  to  accomplish  Thy  will,  and 
to  labor  for  my  salvation,  and  that  of  my  neighbor ; and 
instead  of  corresponding  to  Thy  designs,  I cease  not  to 
offend  Thee  and  to  abuse  Thy  gifts,  notwithstanding  the 
warnings  of  my  conscience.  Ah!  deign  I pray  Thee  to 
pardon  the  past,  and  grant  me  grace  to  live  better  in 
future  ; I ask  it  of  Thee  through  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary. 

/ make  the  resolution  to 


1 Matt.  X.  30. 


END  OF  MAN. 


5 


FOUKTH  SUBJECT. 

END  OF  MAN. 

Fear  God  and  keep  His  Commandments,  for  this  is  all  man.— Eccxes. 
lii.  13. 

We  come  from  God,  and  we  must  return  to  God,  be- 
cause He  alone  is  our  end,  as  He  is  our  beginning.  It 
follows  from  this  that  all  we  are  should  be  for  God,  and 
employed  in  His  service  ; that  is  to  say,  we  should  live 
only  for  God,  act  only  for  God,  have  thoughts,  desires,  af- 
fections only  for  God,  and  for  what  leads  to  God.  Thus, 
aU  we  have,  the  body  and  all  its  senses,  the  soul  and  all 
its  faculties,  should  be  employed  to  lead  us  towards  God, 
to  unite  us  to  Him,  and  to  make  us  accomplish  His  ador- 
able purposes. 

Creatures  without  sense  and  without  reason,  fulfil  in  a 
manner  the  end  of  their  creation,  and  we,  men  created  in 
the  image  of  God,  and  consecrated  to  him  by  baptism, 
abusing  our  reason,  refuse  to  correspond  with  His  designs 
in  our  regard  ; we  forget  that  a man  who  serves  not  God, 
and  only  occupies  himself  with  the  things  of  time,  is  a use- 
less being,  and  is  in  all  things  like  a sun  without  light, 
like  a fire  without  warmth,  like  a tree  without  fruit ; or 
rather  like  a wicked  and  ungrateful  child,  who  not  only 
disowns  his  father,  but  farthermore  outrages  him  unceas- 
iiigly- 

Let  us  enter  then  into  ourselves,  let  us  become  more 
reasonable  and  more  wise  ; let  us  realise  that  if  we  do  not 
respond  to  the  designs  of  God  upon  us,  if  we  do  not  servo 
Him  in  this  world.  He  will  not  recompense  us  in  the  next, 
and  that  His  justice  will  force  Him  to  punish  us.  Let  us 
say  then,  with  the  holy  man  Job,  to  this  great  and  power- 
ful God  : Thy  hands  have  made  me  and  fashioned  me,  0 my 
God;'  it  is  for  this  reason  that  1 have  stuck  to  Thy  testimonies. 
— Ps.  cxviii.  31. 


^ Job.  X.  8. 


6 


PARTICULAR  EXAMEN. 


Pause. 

Act  of  Contrition. — Creatures  without  reason  respond 
to  their  end,  O my  God,  they  do  what  Thou  wiliest  them 
to  do  ; and  I,  I have  passed  a part  of  my  life  occupied  with 
the  things  of  this  world;  I have  attached  myself  to  earth, 
and  to  the  miserable  satisfactions  it  offers  to  nature,  with- 
out reflecting  that  I was  made  for  heaven ! Pardon  me 
this  forgetfulness,  this  ingratitude,  O my  God,  I pray 
Thee,  through  the  merits  of  Jesus  Christ  and  through  the 
intercession  of  Mary. 

I make  the  resolution  to 


FIFTH  SUBJECT. 

END  OF  THE  CHRISTIAN. 

He  hath  not  done  in  like  manner  to  every  nation,  and  His  judgments 
He  hath  not  made  manifest  to  them. — Ps.  cxlvii.  20. 

God  was  not  content  with  having  created  us  in  His 
image  and  in  His  likeness,  with  having  given  us  intelli- 
gence and  reason  ; He  has  been  pleased  furthermore,  to 
call  us  to  the  divine  mysteries  of  faith  ; He  has  purified 
us  by  the  waters  of  baptism,  has  made  us  His  adopted 
children,  the  members  of  Jesus  Christ  His  Son,  and  the 
temples  of  the  Holy  Ghost.  In  one  word.  He  has  chosen 
us  to  be  His  in  an  especial  manner,  in  order  to  enable  us 
to  serve  Him  better,  and  to  merit  a greater  recompense. 
Let  us  see  now  how  we  have  responded  to  so  many  favors. 

Do  we  respond  to  the  unbounded  solicitude  of  our 
Heavenly  Father  ? Does  Jesus  Christ  behold  in  us  faith- 
ful imitators  of  His  virtues?  the  Church,  docile  and  sub- 
missive children?  Would  our  neighbor  save  himseff  b}’’ 
imitating  us? 

What  has  become  of  the  robe  of  innocence  we  received 
in  holy  baptism  ? Is  it  white  ? Is  it  pure  ? Alas  I have 
we  not  sullied  it  by  sin  ? Have  we  not  effaced  in  ourselves 


GOOD  USE  OF  CREATURES. 


7 


the  image  of  the  Father  ? Have  we  not  given  to  iniquity 
our  members  which  make  part  of  the  mystic  body  of  Jesus 
Christ  ? Have  we  not  profaned  the  temple  of  the  Holy 
Ghost  ? Ah ! let  us  enter  then  this  day  seriously  into  our- 
selves, and  endeavor  to  see  what  we  are,  and  what  we 
ought  to  think  of  our  conduct.  Let  us  interrogate  our 
conscience  and  see  what  it  would  be  able  to  answer  to  the 
Sovereign  Judge.  What  would  it  reply  even  to  a man 
who  should  know  it  thoroughly  ? Do  we  follow  the  counsel 
which  St.  Paul  gave  to  the  faithful  ? Walk  worthy  of  God 
in  all  things  pleasing,  being  faithful  in  every  good  work,  and 
inci'easing  in  the  knoioledge  of  God  and  be  ye  strengthened  in 
the  Lord  and  in  the  might  of  His  power, — Ephes.  vi.  10. 

Pause. 

Act  of  Contrition. — I am  a Christian,  that  is  to  say,  a 
disciple  of  Jesus  Christ,  and  instead  of  imitating  my  good 
master  and  walking  in  His  footsteps,  I acted  as  an  enemy 
of  His  cross.  I ask  Thy  forgiveness  for  this,  O my  God. 
Deign  to  grant  me  mercy,  and  to  accord  me  grace  to 
change  my  life.  I supplicate  Thee  this  through  the  merits 
of  the  Divine  Saviour,  and  through  the  mediation  of  Mary, 
my  good  and  tender  mother. 

1 make  the  resolution  to 


SIXTH  SUBJECT. 

GOOD  USE  OP  CREATURES. 

Blessed  are  the  undefiled  in  the  way  who  walk  in  the  law  of  the  Lord. 
Pa.  cxviii.  1. 

The  intention  of  God,  His  sincere  desire,  is  to  see  us 
work  out  our  sanctification,  by  the  good  use  of  the  crea- 
tuT'^s  He  has  placed  at  our  disposal.  These  creatures  are 


• Colos.  i.  10. 


8 


PARTICULAR  EXAMEN. 


not  only  the  heaven  and  the  earth,  and  all  that  they  con- 
tain, as  well  as  the  human  beings  with  whom  we  live,  but 
also  all  that  which  is  called  mode  of  existence  ; as  health 
and  sickness,  long  life  and  short  life,  prosperity  and  dis- 
graces, abundance  and  poverty,  promotion  and  degrada- 
tion, the  protection  and  the  abandonment  of  men,  etc. 

As  all  these  things  should  serve  for  the  glory  of  God 
and  for  our  salvation,  we  should  ejadeavor  to  enter  into 
these  sentiments  by  the  use  which  we  make  of  them. 

To  avoid  all  superfluity  in  the  use  of  the  things  neces- 
sary to  life,  as  nourishment,  clothing,  lodging,  work,  re- 
pose; 

In  those  which  only  serve  to  gratify  the  senses,  to  de- 
prive ourselves  of  them  for  the  love  of  God,  and  in  a spirit 
of  penance  for  our  sins; 

In  those  which  afflict  us,  as  sickness,  distress,  persecu- 
tions, humiliations,  trials,  etc.,  to  support  them  with  resig- 
nation to  the  will  of  God. 

Is  it  thus  that  we  have  employed  these  things  which 
Divine  Providence  has  placed  at  our  disposal  ? 

Alas ! are  we  not  obliged  to  acknowledge,  that  if  each 
one  of  these  creatures  could  speak  to  us,  it  would  reproach 
us  with  our  abuse  of  it,  and  would  say  to  us,  what  end 
have  you  made  me  serve?  To  what  purpose  have  you 
employed  me?  For^  says  St.  Paul,  we  know  that  every 
creature  groaneth  and  travaileth  in  pain,  even  until  now. 
— Bom.  viii.  22. 

Pause. 

Act  of  Contrition. — All  that  I see,  all  that  is  within 
me  and  without  me,  all  that  surrounds  me,  should  serve 
for  Thy  glory,  O my  God,  and  for  my  salvation,  and  nev- 
ertheless have  I not  often  used  them  to  satisfy  my  incli- 
nations ; have  I not  often  abused  them  to  offend  Thee  and 
to  lose  myself  ? Deign,  O my  God ! to  pardon  me  the 
past,  and  to  grant  me,  through  the  merits  of  Jesus  Christ 


ON  AWAKENING.  9 

my  adorable  Saviour,  and  through  the  mediation  of  the 
august  Mary,  grace  to  do  better  in  future. 

I make  the  resolution  to 


SEVENTH  SUBJECT. 

ON  AWAKENING. 

My  soul  hath  desired  Thee  in  the  night ; yea,  and  with  my  spirit  within 
jue  in  the  morning  early  I will  watch  Thee. — Isaias  xxvi.  9. 

Our  Lord,  in  order  to  serve  us  as  a model,  and  to  merit 
for  us  the  grace  of  being  able  to  sanctify  each  one  of  our 
actions,  was  pleased  to  subject  Himself  to  all  the  miseries 
of  our  poor  humanity.  He  slept,  He  awoke,  He  arose  like 
us,  but  with  what  holy  dispositions  ! 

What  do  we  do,  in  order  to  imitate  this  divine  Saviour 
in  these  actions?  Are  we  faithful,  on  our  awaking, 
to  offer  our  heart  to  God  ? Do  we  adore  the  Father  who 
created  us,  the  Son  who  redeemed  us,  the  Holy  Ghost 
who  sanctifies  us  by  the  communication  of  His  graces? 
Are  we  careful  to  send  heavenward  some  of  those  aspira- 
tions of  the  heart  which  ascend  to  the  throne  of  God,  of 
those  affectionate  sentiments  which  reach  even  to  the 
heart  of  Jesus,  and  which  leave  in  the  soul  impressions 
capable  of  sustaining  it  during  the  day  ? 

Do  we  salute  Mary,  our  tender  mother,  and  place  our- 
selves under  her  powerful  protection  ? Have  we  recourse 
to  St.  Joseph  our  holy  patron,  and  do  we  recommend  to 
him  the  actions  of  the  day,  our  life,  our  death,  our  rela- 
tives, our  brothers,  our  pupils  ? Do  we  remember  to 
thank  our  good  Angel  who  watched  over  us  while  we 
slept  ? Do  we  meditate  deeply  these  words  of  St.  Paul : 
Rise  thou  that  steepest,  arise  from  the  dead,  and  Christ 
shall  enlighten  thee and  can  we  say  with  the  prophet : I 
have  slept  and  have  taken  my  rest,  and  I have  risen  up  because 
the  Lord  hath  protected  me,^  to  render  to  thee,  O my  God, 

• Ephe.  v.  14.  * Ps.  iii.  6. 


10 


rARTICULAR  EXAMEN. 


my  thanksgiving,  and  to  seek  Thee  in  all  the  sincerity  of 
my  soul.  0 God,  my  God  ! to  Thee  do  I ivatch  at  break  of 
day  I for  Thee  my  soul  hath  thirsted. — Ps.  Ixv.  2. 

Pause. 

Act  of  Contrition. — Each  morning  Thoii  givest  me,  as 
it  were,  a new  life,  O my  God,  and  I forget  to  thank  Thee 
for  it.  How  often  have  I not  forgotten  to  give  Thee  my 
heart ! It  is  doubtless  by  reason  of  this  negligence,  that  j 
I perform  so  slothfully  the  other  duties  of  the  day.  Par- 
don me,  O my  God ! and  deign  to  grant  me  through  the 
merits  of  Jesus  Christ,  and  through  the  intercession  of  j 
Mary,  my  good  and  tender  mother,  of  St.  Joseph  and  of 
my  holy  Angel,  the  grace  to  excite  myself  on  awakening,  ’ 
to  salutary  thoughts,  which  may  dispose  me  to  pass  the 
day  in  a holy  manner. 

I make  the  resolution  to 


EIGHTH  SUBJECT. 

ON  ARISING. 

I will  seek  Him  whom  my  soul  loveth. — Cant.  iii.  2.  j 

Our  Lord  teaches  us  by  His  example  to  do  all  things  | 
well,  and  consequently  to  arise  as  soon  as  the  will  of  God 
is  manifested  to  us  by  the  sound  of  the  bell,  notwith- 
standing all  the  pretended  reasons  that  nature  may  sug- 
gest to  us  to  keep  us  in  bed. 

Let  us  consider  how  culpable  we  should  be,  if  we  should 
commence  the  day  by  an  act  of  laziness,  and  by  a bad 
example  given  to  a whole  community  in  remaining  in  bed, 
while  the  others  betake  themselves  to  their  duty  with  a 
praiseworthy  zeal ! 

In  order  to  avoid  this  defect  and  its  bad  consequences, 
are  we  faithful  to  obey  the  first  signal  for  awakening,  in 
the  consideration  that  it  is  God  Himself  who  calls  us, 
who  asks  of  us  this  first  sacrifice  ? 


OFFERING  OF  THE  DAY. 


11 


What  are  our  first  sentiments  in  dressing  ourselves  ? 
Do  we  perform  this  action  in  the  presence  of  God  ? Do 
we  perform  it  with  modesty,  with  self-respect,  thinking 
that  we  are  clothing  a body  which  is  the  temple  of  the 
Holy  Ghost  ? a body,  all  the  senses  of  which  should  be 
employed  for  the  service  of  God,  for  our  salvation,  and 
for  the  edification  of  our  neighbor  ? 

Are  we  careful  during  the  time  to  offer  some  prayers  to 
the  adorable  Trinity,  to  Jesus  our  divine  Saviour,  our 
amiable  model,  to  Mary  our  tender  mother,  to  Saint  Jo- 
sej^h,  to  our  holy  guardian  angel,  and  to  our  holy  Patrons  ? 
Do  we  think  of  the  advice  which  St.  Paul  gives  us  f Put 
ye  on  the  Lord  Jesus  Christd  As  the  elect  of  God  holy  and 
beloveds  My  eyes  to  Thee  have  prevented  the  morning y that 
I might  meditate  on  Thy  words, — Ps.  cxviii.  148. 

Pause. 

Act  of  Contkition. — Every  morning,  O my  God,  I ought 
to  have  offered  Thee  the  sacrifice  of  my  will,  and  said  to 
Thee  with  the  prophet.  Here  am  I,  for  Thou  didst  call  me.^ 
And  nevertheless  how  many  reproaches  have  I not  to 
make  to  myself  on  this  subject ! Pardon  me  both  my 
negligence  and  my  forgetfulness  of  Thy  presence,  and 
grant  me  through  the  merits  of  Jesus  Christ,  and  through 
the  mediation  of  Mary,  the  grace  to  do  better  in  future. 

I make  the  resolution  to 


NINTH  SUBJECT. 

OFFERING  OF  THE  DAY. 

Present  your  bodies  a living  sacrifice,  holy,  pleasing  unto  God.— Rom. 
xii.  1. 

Let  us  adore  our  divine  Saviour  offering  Himself  to  His 
Father,  upon  His  entrance  into  the  world,  to  accomplish 
2 Colos.  iii.  10.  3 I Kings  iii.  5. 


* Bom.  liii.  2. 


12 


r^UlTICULAR  EXAMEN. 


all  His  wishes,  and  let  ns  see  if,  in  order  to  imitate  this 
great  model,  we  are  mindful,  as  soon  as  we  are  dressed, 
to  take  the  holy  water  with  respect,  remembering  our  con- 
secration to  God  by  holy  baptism  ; to  kneel  down  to  adore 
God,  to  thank  Him  for  the  graces  He  has  granted  ns 
during  the  night,  and  especially  for  having  preserved  us 
in  life,  while  many  others  during  that  time  have  been 
cited  before  His  tribunal,  and  perhaps  precipitated  into 
the  depths  of  Hell. 

Foreseeing  well  that  we  shall  not  perhaps  think  to  offer 
to  God,  each  individual  action  before  commencing  it,  have 
we  taken  care  to  offer  them  to  Him  in  the  morning,  in 
order  to  give  them  at  least  the  merit  of  a virtual  inten- 
tion? Have  we  united  them  to  those  of  Jesus  Christ,  our 
Divine  model  ? Have  we  consecrated  to  Him  our  body 
and  its  senses,  our  soul  and  its  faculties?  Have  we  taken 
a sincere  resolution  to  fulfil  faithfully  during  this  day,  the 
duties  of  our  profession,  and  to  avoid  not  only  every  sin, 
but  also  everything  which  might  lead  to  it  ? Have  we  en- 
tered into  the  sentiments  of  David,  when  he  said,  1 am 
Thine,  save  Thou  me^  keep  me  as  the  apple  of  Thy  eye,  pro- 
tect me  under  the  shadow  of  Thy  wings.^  Lead  me  into  the 
path  of  Thy  commandments. — Ps.  cxviii.  35. 

Pause. 

Act  of  Contrition. — Each  morning  I ought  to  have 
offered  Thee  my  actions,  O my  God ! and  I have  not  done 
it,  or  have  only  done  so  with  negligence  and  reservations, 
which  are  always  an  injury  to  Thee.  Grant  me  Lord  par- 
don for  the  past,  and  grace  to  do  better  in  future  ; I ask  it 
through  the  merits  of  Jesus  Christ,  my  Divine  Saviour, 
and  through  the  meditation  of  Mary,  my  good  and  tender 
mother. 

/ make  the  resolution  to 


’ Ps.  cxviii.  94. 


2 Ps.  xvi.  8. 


EXERCISE  OF  CLEANLINESS. 


13 


TENTH  SUBJECT. 

EXERCISE  OP  CLEANLINESS. 

Create  a clean  hear  in  me  0 God, and  take  not  Thy  holy  spirit 

from  me.— Ps.  1.  11,  12. 

Jesus  our  divine  model  hath  done  all  things  well^^  even 
those  the  most  indifferent  in  appearance ; let  us  see 
whether  we  have  imitated  Him. 

In  order  to  commence  well  our  actions  of  the  day,  have 
we  repaired  to  the  lavatory  as  soon  as  the  signal  for  doing 
so  was  given  ? 

Have  we  performed  this  duty  in  a spirit  of  faith,  and  in 
the  presence  of  God  who  beholds  us,  thinking,  for  exam- 
ple, on  these  words  of  Jesus  Christ : You  moke  clean  the 
outside,  hut  within  you  ay'efidl  of  rapine  and  uncleanness.  You 
are  like  to  whitened  sepulchres,  lohich  outivardly  appear  to  man 
heautifid,  hut  within  are  full  of  dead  men’s  hones  and  all  filthi- 
ness.’^ 

Instead  of  adhering  strictly  to  the  prescriptions  of  the 
Rule  regarding  outward  aiipearance,  and  the  proprieties 
of  dress,  have  we  not  sought  to  imitate  people  of  the 
world  in  an  atfected  care  of  hair,  of  clothes,  of  shoes, 
etc.,  etc.? 

Have  we  respected  order,  avoiding  all  that  could  trouble 
it ; as  for  instance,  a volatile  and  careless  exterior,  open- 
ing or  shutting  doors  noisity,  permitting  ourselves  signs 
or  even  words  during  the  time  of  strict  silence  ? 

Do  we  Snd  some  time  for  the  prescribed  reading  of  the 
Imitation  of  Jesus  Christ  f Do  we  reflect  on  the  sentiments 
of  the  prophet  when  he  said.  As  the  eyes  of  servants  are  on 
the  hands  of  their  masterss,  to  obey  them  at  the  first  signal, 
so  are  our  eyes  unto  the  Lord  our  God  to  do  His  will  and  exe- 
cute His  orders. — Ps.  cxxii.  2. 

Pause. 

Act  of  Contrition. — It  is  Thou,  O my  God ! who  dost 
> St.  Mark  vii.  87.  2 gt.  Matt,  xxiii.  25. 


u 


rARTICULAR  EXAMEN. 


command  me  the  exercise  of  cleanliness ; I should  then  ac- 
quit myself  of  it  to  please  Thee ; and  nevertheless  I per- 
form it  sometimes  without  attention  to  Thy  presence. 
Deign  to  pardon  me  this  forgetfulness,  through  the  merits 
of  Jesus  Christ  my  Divine  Saviour,  and  through  the  me- 
diation of  the  Most  Holy  Virgin,  my  good  and  tender 
Mother. 

I make  the  resolution  to 


ELEVENTH  SUBJECT. 

DAILY  EXERCISES  OF  PIETY. 

Exercise  thyself  unto  godliness.  Godliness  is  profitable  to  all  things. 
—1  Tim.  iv.  7. 

Let  US  adore  Our  Lord  teaching  us  by  the  mouth  of  the 
great  Apostle,  with  what  earnestness  we  should  apply  our- 
selves to  the  exercises  of  piety,  in  order  to  maintain  our- 
selves in  fervor.  Are  we  persuaded  that  the  soul  has  not 
less  need  of  spiritual  aliments  than  the  body  has  of  mate- 
rial food  ; and  that,  as  the  body  would  perish,  if  one 
should  deprive  it  of  the  nourishment  proper  to  it,  so  also 
W'ould  the  soul  if  it  should  be  deprived  of  the  exercises  of 
prayer,  of  meditation,  of  spiritual  reading,  of  the  sacra- 
ments, etc.  ? 

Have  we  considered  that  David,  notwithstanding  his  royal 
occupations,  united  himself  with  God  seven  times  a day 
by  exercises  of  piety,^  and  that  Daniel  preferred  to  expose 
himself  to  be  cast  into  the  lion’s  den^  rather  than  omit  for 
a single  day  the  exercises  of  piety  which  he  had  prescribed 
for  himself? 

Are  we  convinced  that  to  perform  our  exercises,  to  per- 
form them  all — to  perform  them  worthily,  is  a duty  im- 
posed on  every  person  consecrated  to  God,  who  wishes  to 
persevere  in  his  vocation ; that  to  omit  a single  one  of 


1 Ps.  cxviii.  164. 


2 Dan.  vi.  10. 


DAILY  EXERCISES  OF  PIETY. 


15 


tL  .m,  throng'll  negligence  or  for  the  sake  of  other  occupa- 
tions, a visit,  a step  of  some  sort,  is  a fault  which  may  have 
fatal  consequences  ? 

Do  we  reflect  that  in  omitting  these  exercises  of  piety 
besides  depriving  ourselves  of  the  graces  attached  to 
them,  we  expose  ourselves  to  a second  omission,  then  to  a 
third,  and  so  on,  that  little  by  little  the  habit  is  formed, 
the  remorse  of  conscience  makes  itself  less  felt,  and  that 
we  soon  fall  into  negligence  and  indiflierence  ? 

Alas ! of  what  would  souls  be  capable  who,  for  instance, 
would  deprive  themselves  of  hearing  at  the  Holy  Mass, 
of  prayer,  of  reciting  the  beads,  of  spiritual  reading,  and 
during  this  time  should  occupy  themselves  with  temporal 
or  profane  things  under  the  false  pretext  of  necessity? 
Can  any  occupation  be  necessary  when  God  does  not  de- 
mand it — much  less  when  He  forbids  it  ? On  the  contrary, 
is  not  everything  pressing  when  God  desires  it,  when  He 
demands  it?  / am  smitten  as  grass,  said  David,  and  my 
heart  is  withered,  because  I forgot  to  eat  my  bread. ^ 

Let  us  think  of  this  then,  and  let  us  think  of  it  seri- 
ously ; for  according  to  the  great  apostle.  What  things  a 
man  shall  sow  those  also  shall  he  reap. — Gal.  vi.  8. 

PoMse. 

Act  of  Contrition. — O my  God,  how  many  reproaches 
have  I not  to  make  to  myself,  for  the  omission  of  so  many 
exercises,  and  consequently  for  the  loss  of  so  many  graces, 
which  I would  have  received  through  them  ! Pardon  for 
the  past,  and  grant  me  Thy  especial  assistance  for  the 
future — I ask  Thee  this  grace  through  the  merits  of  Jesus 
Christ,  and  through  the  mediation  of  Mary,  my  good  and 
tender  Mother. 

I make  the  resolution  to 


^ Ps.  ci.  5. 


IG 


PAETICULAR  EXAMEN. 


TWELFTH  SUBJECT. 

LABOR. 

In  the  sweat  of  thy  face  shalt  thou  eat  bread.— Gen.  iii.  19. 

Let  US  adore  the  Divine  Justice  which,  in  the  person  of 
our  first  Father,  and  in  punishment  of  his  disobedience, 
condemned  us  to  the  toil  and  sufferings  of  this  life,  and 
let  us  see  if  we  have  fulfilled  this  duty  with  exactitude,  and 
in  the  intention  of  God. 

Conforming  to  the  advice  of  the  pious  author  of  the 
Imitation,  have  we  always  been  occupied  in  prayer,  in  read- 
ing, in  writing,  or  in  work  as  our  regulations  prescribe  ? 
Have  we  borne  with  resignation  and  in  the  spirit  of 
penance  whatever  the  labor  wherewith  we  were  charged 
may  have  had  of  painful  or  humiliating,  and  have  we 
appHed  ourselves  to  it  with  as  much  exactitude,  as  to  that 
which  pleased  us  most  ? 

Have  we  considered  how  edifying  it  is  to  see  Eeligious, 
who,  notwithstanding  their  age,  their  infirmities,  and  the 
services  they  have  already  rendered,  desire  to  make  them- 
selves useful  to  the  last,  and  who  make  it  a pleasure  to 
take  part  in  occupations,  even  those  most  humble  in  ap- 
pearance, ready  for  all  things,  and  at  the  service  of  who- 
ever desires  to  employ  them? 

And  we,  on  the  contrary,  in  order  to  dispense  ourselves 
fi’om  all  work,  has  it  not  happened  to  us  to  allege  certain 
fatigues,  or  certain  infirmities,  or  other  futile  reasons,  not 
considering  that  in  the  world,  many  persons  more  suffer- 
ing, more  infirm,  and  more  impeded  than  we,  are  continu- 
ally occupied  in  some  useful  thing,  and  that  our  conduct 
becomes  a subject  of  scandal  for  those  who  see  us  other- 
wise quite  able  to  eat,  drink,  walk,  and  sleep  well  ? 

Finally,  have  we  considered  the  words  of  St.  Paul  : IJ 
any  man  will  not  work,  neither  let  him  eat.''  A maxim  which 


' II.  Thes.  iii.  10. 


SANCTIFICATION  OF  LABOR. 


17 


he  put  in  practice  so  well  himself ; for  after  having 
preached  during  the  day,  he  worked  at  night,  so  that  he 
might  Tiot  he  bur^thensome  to  any.^  Such  things  as  were  need- 
ful for  me,  said  he,  and  them  that  are  with  me,  these  hands 
have  furnished. — Acts  xx.  34 

Pause. 

Act  of  Contrition. — How  much  reason  I have  to  be 
confounded,  O my  Divine  Saviour,  in  seeing  with  how 
many  faults  I have  accompanied  my  work,  and  ho\^  un- 
profitable I have  rendered  it.  Permit  not  that  it  be  thus 
in  .future,  but  grant  that  by  Thy  grace  it  may  be,come 
henceforth  for  me  an  efficacious  means  of  sanctification, 
by  the  care  which  I desire  to  take,  to  unite  my  intentions 
with  those  which  Thou  hadst,  O sweet  Jesus ! when  Thou 
didst  labor  in  the  house  at  Nazareth,  in  the  company  of 
Thy  most  Holy  Mother  and  the  glorious  St.  Joseph. 

I make  the  resolution  to 


THIRTEENTH  SUBJECT. 

SANCTIFICATION  OF  LABOR. 

I am  poor  and  in  labor  from  my  youth, — Ps.  Ixxvii.  16^ 

Let  US  adore  our  Divine  Saviour  in  the  house  at  Naza- 
reth, applying  Himself  with  Mary  and  Joseph  to  the 
hardest  labors,  in  order  to  teach  us,  to  sanctify  ours,  and 
to  merit  for  us  the  grace  to  do  so. 

Have  we  often  in  our  occupations  this  holy  model  be- 
fore our  eyes,  and  do  we  endeavor  to  enter  into  His  views, 
into  His  dispositions  ? Do  we  unite  our  labors,  our  pains, 
our  repugnances  to  His? 

An  upright  and  laborious  workman  can,  each  evening, 
jiresent  himself  before  his  employer  and  demand  his 
wages;  is  it  so  with  us?  If  at  night  we  should  seriously 
1 1.  Thes.  ii.  9. 


18 


PAnTICUKiR  EXAMEN. 


enter  into  ourselves,  to  take  account  of  our  occupations 
and  of  the  manner  in  which  we  have  acquitted  ourselves 
of  them,  interiorly  as  well  as  exteriorly,  would  we  dare  to 
say  to  God  that  we  have  merited  well  of  Him  ? That  we 
have  labored  with  zeal  in  union  with  Jesus  Christ,  solely 
to  please  Him  ? 

What  would  we  say  to  a servant,  to  a workman,  to  a 
impil  who  during  the  day  had  no  more  entered  into  our 
views  than  we  have  entered  into  the  views  of  God,  who 
had  no  more  sought  to  please  us  than  we  have  sought  to 
please  God? 

Let  us  think  seriously  of  this  and  not  deceive  ourselves; 
let  us  remember  that  we  shall  reap  only  that  which  we 
shall  have  sowed,  > and  that  one  day,  our  actions  will  not 
only  be  counted  but  they  will  be  weighed. 

Holy  persons  have  desired  that  a festival  might  be  estab- 
lished to  honor  the  labor  of  Jesus  in  the  house  of  Naza- 
reth ; let  us  form  this  same  desire,  and  meanwhile  let  us 
ourselves  celebrate  this  festival,  by  following  the  advice 
which  St.  Paul  gives  us  in  the  words  : Whatwever  you  do 
in  loord  or  in  work,  all  things  do  ye  in  the  name  of  Jesus  Christ; 
giving  thanks  to  God  and  the  Father  by  Him. — Colos.  iii.  17. 

Pause. 

Act  of  Contrition. — How  pleasing  my  labor  would  have 
been  to  Thee,  O my  God  I had  I performed  it  in  the  spirit 
of  faith,  and  in  union  with  that  of  Jesus  Christ  when  He 
was  upon  earth,  but  alas  ! I have  most  frequently  only 
done  it  from  habit,  and  without  any  holy  motive.  Pardon, 
O my  God,  for  the  past,  and  especial  assistance  for  the 
future,  by  the  merits  of  the  same  Jesus  Christ,  and  the 
mediation  of  Mary  and  of  Joseph. 

I make  the  resolution  to 


• Gal.  vi.  8. 


IDLENESS. 


19 


FOUETEENTH  SUBJECT. 

IDLENESS. 

I passed  by  the  field  of  the  slothful  and  by  the  vineyard  of  the  foohsh 
man,  and  behold  it  was  all  filled  with  nettles,  and  thorns  had  covered  the 
face  thereof,  and  the  stone  wall  was  broken  down. — Pbov.  xxiv.  30. 

Among  the  vices  which  afflict  humanity,  there  is  not  one 
more  dangerous  than  idleness,  for  it  teaches  much  wicked- 
ness.’ Indeed,  in  point  of  evil,  of  what  is  he  not  capable, 
who  occupies  himself  neither  with  God  nor  with  the  duties 
of  his  state.  He  of  whom  the  Holy  Ghost  says,  as  the  door 
turneth  upon  its  hinges,  so  doth  the  slothful  upon  his  hed.^  The 
slothful  hideth  his  ha^id  under  his  arm  pits  and  will  not  so  much 
as  bring  it  to  his  mouth.^ 

Having  nothing  which  occupies  him  seriously,  his  imagi- 
nation transports  him  from  object  to  object,  each  more 
dangerous  than  the  last ; his  thoughts  have  no  fixedness 
for  serious  things  ; his  heart  wearies  and  gets  a distaste 
for  God  ; even  his  body  becomes  enervated,  and  urges  him 
incessantly  to  the  gratification  of  his  senses.  Thus  how 
many  faults,  how  many  wrong  steps  in  the  performance  of 
his  duties ! He  has  sometimes  certain  desires  to  quit  this 
condition,  but  he  does  nothing,  for  desires  kill  the  slothful^ 

The  sluggard,  scarcely  corresponding  to  any  grace,  little 
by  little  hardens  his  heart,  and  soon  falls  into  a sort  of 
apathy,  which  generally  conducts  him  to  the  abyss  of 
blindness  and  indifference.  As  rust  corrodes  and  destroys 
iron,  so  does  idleness  corrode  both  body  and  soul,  and  im- 
perceptibly changes  their  nature. 

Since  then  this  vice  is  so  dangerous,  let  us  seriously  ex- 
amine our  conscience,  and  see  if  we  have  not  something  to 
reproach  ourselves  with  on  this  subject. 

Are  we  always  occupied  ? Do  we  fulfil  the  duties  of  our 
vocation  ? Have  w'e  the  resolution  to  perform  all  our  acts, 
at  the  time,  and  in  the  place  prescribed  ? Do  we  suitably 

’ Eccles.  xxxiii.  29.  2 Prov.  xxvi.  U.  3 Prov.  six.  24.  < Prov.  rd  25. 


20 


PAllTICULAR  EXAMEN. 


employ  our  time  ? Do  we  not  sometimes  hide  our  idleness, 
our  distaste  for  labor  and  useful  occupation  under  the 
false  pretext  of  infirmity  or  impossibility,  which  have  no 
other  foundation  than  the  love  of  repose,  and  the  dread 
of  all  fatigue  ? Do  we  not  fear  that  the  words  of  the  wise 
man  may  be  applied  to  us  ? The  slothful  hideth  his  hand 
undei'  his  arm-pits  and  will  not  so  much  as  bring  it  to  his 
mouth.^  Because  of  the  cold,  the  sluggard  would  not  plough, 
he  shall  beg  therefore  in  the  summer  and  it  shall  not  be  given  to 
him.^  He  shall  be  filled  with  poverty  and  destitute  of  goods 
both  temporal  and  spiritual. — Pkov.  xxviii.  19. 

Pause. 

Act  of  Contrition. — I see  plainly,  O my  God ! that  a 
great  number  of  the  faults  I have  committed,  had  their 
origin  in  my  idleness  and  negligence.  Satan,  finding  me 
unemployed  and  void  of  Thee,  entered  into  my  heart  and 
filled  it  with  his  fatal  delusions.  Pardon  me,  and  grant 
me  through  the  lowly  and  laborious  life  of  my  Saviour, 
and  through  the  intercession  of  Mary,  grace  to  employ 
better,  for  Thy  glory  and  my  salvation,  the  time  Thou 
mayst  be  pleased  to  grant  me. 

I make  the  resolution  do 


FIFTEENTH  SUBJECT. 

THE  EMPLOYMENT  OF  TIME. 

Time  is  short.— I.  Cor.  vii.  29. 

Let  US  consider  how  important  it  is  to  make  a good 
use  of  time,  since  it  passes  away  with  so  much  rapidity. 
The  wise  man  compares  it  to  a post  which  runneth  on,  to  a 
ship  which  passeth  through  the  waves,  to  a bird  lohichflieth^ 
through  the  air,  and  which  leave  no  trace  of  their  pas- 
sage. 

' Prov.  xix.  24. 


^ Prov.  XX.  4. 


3 Wisdom  V.  9,  10. 


THE  EMPLOYMENT  OF  TIME. 


21 


Have  we  considered  that  a single  moment  may  be  our 
salvation,  or  our  perdition  ? That  He  who  gave  us  the 
past,  and  accords  us  the  present,  has  not  promised  us  the 
morrow  ? That  the  prince  of  Apostles,  on  the  contrary, 
warns  us,  that  the  day  of  the  Lord  shall  come  as  a thief  ^ who 
chooses  the  moment  when  every  one  is  sleeping  to  enter 
and  steal  ? 

Have  we  sought  to  know  the  value  of  time  ? Have  we 
asked  it  of  the  dying  who  have  not  profited  by  it  for  their 
conversion,  of  the  saints  who  knew  how  to  use  it,  of  the 
reprobates  who  have  abused  it  ? 

Far  from  drawing  any  advantage  from  this  time,  so  pre- 
cious, which  was  only  given  us  in  order  to  gain  Heaven, 
have  we  not  lost  it  in  many  ways  ? 

Have  we  not  lost  it  in  doing  nothing,  or  in  doing  what 
amounted  to  nothing,  in  trifies,  in  useless  conversation , in 
satisfying  idle  curiosity  ? 

Have  we  not  lost  it  in  doing  evil,  in  slandering,  in 
gossiping,  in  entertaining  thoughts  of  discontent  and 
rancor  ? 

Have  we  not  lost  it  in  useless  visits,  received,  rendered, 
provoked,  or  in  other  distractions  dangerous  to  our  par^ 
ticular  position  ? 

Have  we  not  lost  it  in  performing  acts  in  themselves 
indifferent,  without  referring  them  to  God,  and  without 
elevating  them  by  motives  cf  faith,  as  our  Kule  obliges 
us  to  ? 

Have  we  not  lost  it  even  in  doing  good  things,  but 
which  interfered  with  duties  prescribed  by  our  Eule  ? 

Have  we  not  lost  it  even  in  doing  good  things  which 
God  demands  of  us,  because  they  were  not  done  with  pu- 
rity of  intention,  but  solely  from  vanity  or  hypocrisy,  or 
out  of  the  hour  and  place  designed  for  that  end  ? 

Finally,  are  we  resolved  to  do  all  in  our  power  to  re 


' II.  St.  Peter  iii.  10. 


22 


PARTICUL.VR  EXAMEN. 


deem  the  time,  and  to  do  what  good  we  are  able  while  we 
have  the  light  ? — St.  John  xii.  33. 

Pause. 

Act  of  Contrition. — Alas ! Lord,  how  many  days,  months, 
years,  lost  for  Heaven,  for  eternity!  how  many  merits  lost, 
how  much  wood  and  straw  amassed  for  the  fire  ! Ah  ! 
deprive,  me  not  of  the  time  to  do  better,  and  to  make 
amends  for  the  past.  I am  resolved  to  make  a*  good  use 
of  that  which  I pray  Thee  to  grant  me. 

I make  the  resolution  to 


SIXTEENTH  SUBJECT. 

THE  REPAST. 

Whether  you  eat  or  drink,  do  all  to  the  glory  of  God. — I.  Cor.  x.  31. 

Our  Lord  Jesus  Christ  was  pleased  to  experience,  for 
love  of  us,  all  the  wants  of  humanity ; He  took  His  re- 
pasts as  we ; thus  He  was  pleased  to  make  Himself  our 
model,  and  to  render  us  participants  of  those  most  holy 
dispositions,  with  which  He  accompanied  this  action. 

And  now  let  us  enter  into  ourselves,  in  order  to  exam- 
ine the  faults  which  we  commit  in  taking  our  repast.  Are 
we  persuaded  that  this  action,  which  is  agreeable  to  na- 
ture, may  be  dangerous  to  the  soul,  unless  we  watch  over 
ourselves  closely  during  this  time  ? 

Have  we  said  with  attention  and  piety  the  prayers 
which  precede  and  those  which  follow  the  repast  ? 

Have  we  entered  into  the  sentiments  of  the  Saints,  who 
grieved  to  be  obliged  to  submit  to  a necessity,  which  is 
common  to  us  with  the  lower  animals  ? 

Have  we  considered  tlie  evils  caused  by  intemperance, 
and  have  we  been  careful  alwaysTo  leave  the  table  without 
being  entirely  satisfied  ? 

Have  we  been  contented  with  what  was  served  up  to  ua 


RECEEATION.  23 

Without  desiring  other  things  ? or  being  jealous  of  those 
who  have  appeared  better  treated  than  ourselves  ? 

Have  we  never  eaten,  apart  from  the  common  repast, 
without  an  evident  necessity  ? 

Have  we  been  careful  to  pay  attention  to  the  reading  at 
table,  and  do  we  often  recall  this  passage  of  the  Holy  Gos- 
pel, Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God  ? 
— St.  Luke  xiv.  15. 

Pause. 

Act  of  Contkition. — Alas ! Lord,  I recognize  myself 
guilty  in  Fhy  presence,  of  many  faults,  against  the  virtues 
I should  have  practised  during  my  repast.  I have  often- 
times, in  them,  abandoned  myself  to  immortifications  be- 
cause I listened  too  much  to  the  inclinations  of  nature.  I 
ask  Thy  forgiveness,  O my  God ! and  I supplicate  Thee, 
through  the  intercession  of  Thy  divine  Mother,  to  bless 
the  resolution  which  I make,  to  place  myself,  on  entering 
the  refectory,  in  the  disposition  with  which  the  holy  Family 
took  their  repasts  at  Nazareth. 

I make  the  resolution  to 


SEVENTEENTH  SUBJECT. 

RECREATIONS. 

Come  and  rest  a little. — St.  Mark  vi.  31. 

Let  US  consider  how  important  it  is  to  pass  well  the  time 
of  recreation,  since  our  venerable  Founder  presents  us 
this  duty,  as  one  of  the  exterior  supports  of  our  Institute. 

Penetrated  with  the  importance  of  this,  have  we  ob- 
served with  exactitude,  and  through  motives  of  faith,  all 
that  our  holy  Buie  prescribes  on  this  subject  ? 

Have  we  not  engaged  in  it  with  too  much  eagerness,  or 
too  much  heedlessness  ? 

Have  we  not  often,  in  it,  lost  sense  of  the  presence  of 


24 


rARTICULAR  EXAMEN. 


God  ? and  have  we  not  given  ourselves  up  to  frivolity  and 
levity  ? 

Have  we  not  made  ourselves  troublesome  to  others, 
either  by  talking  too  much  and  on  all  occasions,  or  by  i]i- 
terrupting  them  with  our  opinions,  or  by  aj^pearing  with  a 
sombre,  taciturn,  melancholy,  discontented  countenance, 
scarcely  speaking,  or  only  in  an  abrupt  manner  ? 

Have  we  not  slandered  our  neighbor  ? Have  we  not  rid- 
iculed or  mimicked  others  ? Have  we  not  chatted  about 
the  trifles  and  frivolities  which  mostly  occupy  worldlings, 
or,  worse  still,  about  those  things  of  which  the  Eule  forbids 
to  speak  ? 

Have  we  been  careful  to  render  our  recreations  useful  to 
ourselves  and  to  others,  by  occupying  ourselves  with  mat- 
ters calculated  to  edify,  and  to  inspire  fervor  and  affection 
for  our  duties  ? Have  we  put  in  practice  these  words  of 
the  great  Apostle : Let  no  evil  speech  proceed  from  your 
mouth,  hut  that  which  is  good  to  the  edification  of  faith. — Eph. 
iv.  29. 

Pause. 

Act  of  Contrition. — Alas ! far  from  conforming  myself 
to  what  my  holy  rule  prescribes  on  this  point,  I can  only 
be  humbled  at  the  injuries  my  tongue  has  done  to  my 
conscience,  during  the  time,  of  recreation.  My  discourse 
should  have  been  as  different  from  that  of  the  worldly  as 
my  garments  are  from  theirs  ; and  nevertheless  if  any  from 
■without  had  heard  without  seeing  me,  would  I not  have 
been  taken,  many  times,  for  a man  of  the  world  ? Pardon, 
my  God,  for  such  conduct ; grant  that  I may  feel  all  the 
danger  of  it,  and  that  I may  courageously  avail  myself  of 
all  the  means  thou  dost  furnish,  to  render  my  recreations 
holy  and  edifying  ; I earnestly  ask  this  grace  through  th<( 
intercession  of  Mary. 

I make  the  resolution  to 


KETJRING  TO  REST. 


25 


EIGHTEENTH  SUBJECT. 

KETIRING  TO  REST. 

The  things  you  say  in  your  hearts-  he  sorry  for  them  upon  your  beds. 
-Ps.  iv.  5. 

Let  US  examine  if,  on  going  to  the  dormitory  to  take  our 
repose,  we  have  entered  into  the  dispositions  wdth  which 
our  divine  Saviour  went  to  take  His. 

Have  we  been  careful,  after  evening  prayers,  to  retire  in 
silence  to  the  place  of  our  rest?  Having  reached  there 
do  we  take  holy  water  with  faith  and  with  respect,  kneel- 
ing down  to  adore  God  and  to  render  Him  our  humble 
duty? 

Do  we  supply  whatever  may  have  been  wanting  in  the 
examen  of  conscience,  which  we  ought  to  have  made  during 
the  evening  prayer  ? 

Have  we  retired  to  bed  at  the  hour  prescribed,  and  have 
we  done  so  with  the  modesty  which  the  holy  presence  of 
God  demands  of  us,  and  as  if  all  the  community  were  pre- 
sent at  this  action  ? Finally,  have  we  entered  into  the  sen- 
timents of  David  when,  thinking  of  the  days  of  old  and 
having  in  his  mind  the  eternal  years,  he  cried  out  remem- 
ber not  our  former  iniquities,  let  thy  mercies  speedily  prevent 
us,  for  we  are  becoming  exceeding  poor.  Forgive  us  all  oirr 
sins,  for  thy  name  sake. — Ps.  Ixxviii.  8,  9. 

Pause. 

Act  of  Contrition. — Each  night  I should  betake  myself 
to  my  place  of  repose  only  as  if  it  were  a tomb  ; since  it  is 
possible  in  reality  that  death  may  surprise  me  there  ; and 
nevertheless  has  it  never  happened  to  me  to  be  more  oc- 
cupied with  my  body  than  with  my  soul  ? Pardon  me,  O 
my  God,  and  grant  me  by  the  merits  of  Jesus  Christ  and 
the  intercession  of  Mary,  my  good  Mother,  grace  to  cor- 
rect myself. 

1 make  the  resolution  to 


1 Ps.  Ixxvi.  6. 


26 


TAUTICULAli  EX.VMEN. 


NINETEENTH  SUBJECT. 

SLEEP. 

In  peace,  in  the  self-same,  I will  sleep  and  I will  rest. — Ps.  iv.  9. 

Each  night  when  we  quit  our  garments  to  take  our  re- 
pose, let  us  fail  not  to  regard  our  bed  as  a figure  of  the 
tomb,  and  sleep  as  an  image  of  death,  and  let  us  not  for- 
get that  before  long  these  figures  will  become  for  us  reali- 
ties. In  truth,  a day  will  come,  which  perhaps  is  not  far 
distant,  when  we  shall  be  laid  in  a coffin,  then  in  the  tomb, 
as  we  now  lie  upon  our  bed ; our  bodies  will  be  without 
motion  or  action,  and  farthermore  without  breath,  without 
life  ! But  our  soul — where  will  that  be  ? What  sentence 
will  the  Sovereign  Judge  have  pronounced  upon  it  ? 

How  many  persons  have  passed  from  sleep  to  death, 
from  their  bed  to  eternity,  and  perhaps  from  repose  to 
torments ! Who  knows  that  it  will  not  be  the  same  with 
us  this  night  ? Do  we  think  of  it  in  lying  down  in  bed  ; 
and  do  we  ask  ourselves  if  the  possibility  of  a like  fate 
should  not  inspire  us  with  some  fears  ? 

Do  we  so  act  as  to  put  ourselves  in  the  disposition  to 
appear  before  God,  supposing  we  should  be  surprised  by  a 
sudden  death  ? Do  we  commit  our  soul  to  the  hands  of 
God  Do  we  recommend  ourselves  to  J esus  our  Divine 
Saviour,  to  Mary  our  tender  Mother,  to  St.  Joseph,  pa- 
tron of  a good  death,  to  our  Guardian  Angel ; and  do  we 
endeavor  to  go  to  sleep  with  a humble  confidence,  with  a 
desire  to  do  better,  having  prayer  on  our  lips,  and  saying 
with  the  prophet.  Into  Thy  hands  I commend  my  spirit. — 
Ps.  XXX.  6. 

Pause. 

Act  of  Contrition. — Sleep  being  the  image  of  death, 
each  evening  when  lying  down  on  my  bed,  I should  have 
thought  of  that  great  event,  in  order  to  prepare  myself 
for  it,  and  thus  to  put  far  away  from  my  mind  and  my 


eC5TOf4  COLLEGE  LiERAKV 

CHiSTP^  fcJlLL,  MASS. 

EELIGIOUS  VOCATION.  2^ 

heart,  every  sentiment  of  sensuality,  and  I have  not  done 
it ! I should  have  thought  on  my  meditation  for  the  mor- 
row, and  I have  neglected  it ! I ask  thy  pardon,  O my  God ! 
and  I pray  Thee  to  accord  to  me  by  the  merits  of  Jesus 
Christ  my  Saviour  and  by  the  intercession  of  Mary,  the 
grace  to  go  to  rest  in  future  in  the  most  holy  disposi- 
tions. 

1 make  the  resolution  to 


TWENTIETH  SUBJECT. 

RELIGIOUS  VOCATION. 

The  Lord  hath  chosen  thee  this  day  to  be  His  peculiar  people. — Deut. 
xxvi.  18. 

Let  US  adore  the  Holy  Ghost,  inspiring  many  of  His  ser- 
vants with  the  idea  of  establishing  Beligious  Orders,  to 
be  like  so  many  asylums,  for  souls  who  wish  to  arrive  at  a 
higher  perfection. 

God,  it  is  true,  will  have  all  men  to  he  saved,  and  to  come  to 
the  knowledge  of  the  truth  but,  while  the  greater  number 
of  the  faithful  are  called  to  save  themselves  in  the  world, 
some  are  called  to  sanctify  themselves  in  religion,  by  a life 
more  recollected,  more  perfect,  and  more  like  to  that  of 
Jesus  Christ,  the  model  of  all.  Eor  this  end,  he  ins23ires 
them  with  some  good  thoughts.  He  causes  to  arise  certain 
circumstances.  He  brings  to  jiass  certain  events,  in  order 
to  prepare  for  them  the  way  to  this  holy  jirofession. 

It  is  thus  that  this  good  Master  has  acted  with  regard 
to  me;  seeing  the  dangers  which  beset  my  salvation  in  the 
midst  of  the  world.  He  had  pity  on  my  weakness,  and  to 
call  me  t©  Him  inspired  me  with  a good  thought,  offer- 
ed me  a good  example,  brought  before  me  a striking 
event,  a hope  for  the  future,  a salutary  fear ; in  a word, 
He  called  me  to  Himself  in  preference  to  a multitude  of 


1 1 Tim.  ii  4. 


23 


PAIITICUL.VJI  EXAMEN. 


others,  who  would  have  profited  by  this  grace  better  than 
I.  In  calling  me  to  religion,  God  has  withdrawn  me  from 
the  world  and  its  dangers,  He  has  bestowed  on  me  a mul- 
titude of  means  of  salvation  ; prayers,  meditations,  ad- 
vice, reading,  counsels,  sacraments,  good  examples. 

The  vocation  for  a religious  life,  then,  is  a proof  that 
God  occupies  Himself  especially  with  me,  and  that  conse- 
quently He  wills  my  salvation  in  a particular  manner,  since 
He  conducts  me,  by  the  hand,  as  it  were,  in  the  way  most 
sure  and  most  easy  to  arrive  at  it. 

This  vocation  to  which  I have  responded,  this  habit, 
which  I wear,  these  engagements  which  I have  contracted, 
are  like  securities,  like  a pledge  of  my  predestination. 

Is  it  thus  that  I have  looked  upon  my  vocation  ? Have 
I esteemed  it ; have  I regarded  it  as  coming  from  God  ? 
Have  I comprehended  these  words  of  Jesus  Christ : You 
have  not  chosen  me,  hut  I ham  chosen  you,  o,nd  ham  appointed 
you  that  you  should  go,  and  should  bring  forth  fruit,  and  your 
fruit  should  remain^  to  eternal  life  ; and  am  I led  to  say 
with  David,  The  Lord  is  the  portion  of  mine  inheritance; 
my  inheritance  is  goodly  to  me ! — Ps.  xv.  6. 

Pause. 

Act  of  Contrition. — By  a very  particular  intent  of  Thy 
goodness  to  me,  O my  God ! Thou  hast  called  me  to  the 
Eeligious  life,  for  alas  ! by  reason  of  my  weakness  I should 
perhaps  have  been  lost  in  the  world!  and  oftentimes  I 
have  not  responded  to  Thy  kindness  as  I ought  to  have 
done  ; I have  been  neither  grateful  nor  faithful ; I have 
appreciated  neither  Thy  bounties  towards  me,  nor  the 
means  Thou  didst  provide  for  me.  Deign  Lord  to  pardon 
the  past,  and  render  me  more  faithful  in  future,  through 
the  merits  of  Jesus  Christ,  and  the  mediation  of  Mary. 

I make  the  resolution  to 


’ St.  John  XV.  16. 


THE  BELIGIOtJS  STATE. 


29 


TWENTIETH  SUBJECT. 

(CONTINUED.) 

IN  WHAT  INTENTION  WE  SHOULD  ENTER  THE  RELIGIOUS  STATE, 

Babbi,  where  dwellest  thou  ? Come  and  see.— St.  John  xxxviii.  39. 

Our  Lord  came  into  tliis  world  to  labor  for  the  glory  of 
His  Father  and  the  salvation  of  souls,  and  to  teach  us 
that  all  our  actions  and  all  our  steps  should  tend  to  this 
twofold  end. 

It  is  from  such  like  motives  we  should  embrace  a re- 
ligious life ; that  is  to  say,  that  we  may  serve  Grod  with 
greater  fidelity,  procure  for  Him  more  glory,  be  more 
pleasing  to  Him,  and  make  more  sure  our  own  salvation, 
by  the  avoidance  of  evil  and  the  practice  of  good  works. 

We  should  enter  it  to  labor  more  profitably  for  the  sal- 
vation of  our  neighbor,  by  means  of  prayer  and  religious 
teaching. 

We  should  enter  it  to  console  the  Church  for  the  loss 
of  so  many  of  her  children  who  violate  her  holy  laws. 

We  should  enter  it  to  perpetuate  on  earth  the  remem- 
brance of  the  virtues  of  which  Jesus  Christ  gave  us  such 
noble  examples. 

We  should  enter  it  to  do  the  work  of  God  in  the  way 
the  founder  proposed  to  Himself,  and  which  He  has  ex- 
pressed in  His  Rules. 

Let  us  see  if  these  were  the  motives  which  caused  us  to 
enter  the  service  of  God ; or  at  least,  now  that  we  are 
more  enlightened,  let  us  see  if  it  is  ft-om  these  principles 
and  these  sentiments  that  we  persevere  in  it ; and  if  we 
can  say  with  David,  Better  is  one  dmj  in  Thy  courts,  above 

thousands^ What  have  I in  heaven,  and  besides  Thee 

ivhat  do  I desire  upon  earth  ? the  God  of  my  heart,  and 

the  God  that  is  my  portion  forever. — Ps.  Ixxii.  25. 


’ Ps.  Ixxx.  12. 


30 


PARTICULAR  EXAMEN. 


Pause. 

Act  of  Contrition. — I should  seek  only  Tliy  glory,  my 
own  salvation,  and  that  of  my  neighbor,  in  entering  a re- 
ligions life ; I should  persevere  in  itj  and  perform  my  acts 
in  this  double  intention ; but  alas ! with  what  infidelities 
must  I not  reproach  myself ! Pardon  me,  O my  God,  and 
grant  me,  by  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary,  grace  to  do  better  in  future. 

I make  the  resolution  to 


TWENTY-FIRST  SUBJECT. 

ADVANTAGES  OF  THE  RELIGIOUS  LIFE. 

You  who  have  followed  Me,  you  also  shall  sit  on  twelve  seats,  judging 
the  twelve  tribes  of  Israel. — Matt.  xix.  28. 

St.  Bernard,  in  speaking  of  the  advantages  of  the  re- 
ligious life,  expresses  himself  thus  : 

Man,  in  holy  rehgion,  passes  his  life  more  holily  by  the 
practice  of  good  works ; falls  more  rarely,  by  reason  of 
the  succors  he  finds  there  ; raises  himself  more  promptly 
by  the  advice  and  counsels  which  he  receives  there,  and 
the  sacraments  in  which  he  participates  so  often  ; he  walks 
more  prudently,  because  obedience  directs  him  ; he  is  re- 
freshed more  frequently,  by  the  exercises  of  piety ; rests 
more  securely,  because  his  vocation  gives  him  a great  hope 
of  salvation ; dies  with  more  confidence,  because  during 
all  his  life  he  has  been  consecrated  to  God ; is  purified 
more  promptly  in  Purgatory,  whence  he  is  delivered  by 
the  prayers  of  his  brothers  ; and  is  recompensed  more 
abundantly,  because  he  is  destined  to  follow  the  Lamby 
whithersoever  He  goeth,^  and  to  sing  the  Canticles  of  the  Fir- 
gins."^ 

Have  we  comprehended  these  pious  advantages  of  a re- 
ligious life,  have  we  estimated  them  at  their  just  value  ? 

' Apoc.  xiv.  4.  2 Ibid.  3. 


LOVE  FOE  THE  EELIGIOUS  STATE. 


31 


and  have  we  so  acted  as  to  make  the  application  of  them 
to  ourselves  ? Ah  ! if  it  were  thus,  with  what  joy  would 
we  repeat  these  words  of  David  ! No — no — the  Lord 
hath  not  done  in  like  manner  to  every  nation,  and  His  judg- 
ments He  hath  not  made  manifest  unto  themj  as  He  hos 
done  to  me,  which  ought  to  fill  me  with  gratitude  to  Him, 
and  fidelity  to  my  holy  vocation  ; and  those  other  words  ; 
What  shall  I render  to  the  Lord  for  all  the  things  which  He  hath 
rendered  to  me  ? — Ps.  cxv.  12. 

Pause. 

Act  of  Contrition. — In  giving  me  a multitude  of  means 
of  salvation,  Thou  didst  desire,  O my  God,  to  cause  me  to 
attain  a high  sanctity ; and  notwithstanding  all  these  aids^ 
I am  almost  always  the  same.  O how  culpable  I am  ! bu  t 
Thou  art  infinitely  good,  and  for  this  reason  I come  in  tho 
name  of  the  merits  of  Jesus  Christ  Thy  Son,  and  through 
the  intercession  of  Mary,  to  ask  of  Thee  pardon  for  the 
past,  and  grace  to  do  better  in  future. 

I make  the  resolution  to 


TWENTY-SECOND  SUBJECT. 

THE  LOVE  AND  ESTEEM  WHICH  A RELIGIOUS  SHOULD  HAVE  FOB 
HIS  STATE. 

The  lines  are  fallen  upon  me  in  goodly  places,  for  my  inheritance  is  goodly 
to  me. — Ps.  XV.  6. 

A true  Beligious  loves  his  state  in  life,  because  it  is  God 
Himself  who  has  given  it  to  him  by  an  effect  of  His  all- 
merciful  goodness ; he  esteems  it,  because  he  finds  in  it 
all  the  means  he  can  possibly  desire  to  insure  his  salva- 
tion and  his  perfection. 

To  prove  that  he  loves  it,  he  attaches  himself  to  it,  as  to 
his  adoptive  family ; he  consecrates  to  it  all  the  faculties 
of  his  soul,  all  the  strength  of  his  intellect,  all  the  affec- 
^ Ps.  cxlvii.  20, 


32 


PARTICULAR  EX  AMEN. 


tions  of  his  heart ; he  gives  to  it  all  his  time  and  all  hia 
labors,  and  ceases  not  to  testify  to  God  his  gratitude  for 
having  granted  him  such  a favor. 

To  prove  that  he  sincerely  esteems  his  state,  he  always 
speaks  of  it  with  respect  and  a kind  of  veneration,  both 
at  home  and  abroad ; he  knows  on  occasions  to  point  to 
the  good  which  is  done  there,  the  virtues  which  are  prac- 
tised there  ; he  knows  to  praise,  in  time  and  place,  the 
virtues  of  his  brothers,  their  good  spirit,  the  zeal  which 
animates  them  for  the  glory  of  God,  theii*  own  salvation, 
and  that  of  their  neighbor ; he  does  all  that  depends  on 
him,  so  that  his  Order  may  form  a body  worthy  of  the 
protection  of  the  Church  and  State,  and  the  esteem  of  the 
public. 

Knowing  well  that  all  conditions  of  life  have  their  pains 
and  difficulties,  and  that,  to  reach  Heaven,  one  must  bear 
his  cross,  he  receives  with  resignation  whatever  may 
trouble  and  contradict  him,  from  whatever  source  it  comes. 
He  avoids  complaining,  murmuring,  discouragement;  be- 
cause he  knows  very  well  that  he  would  offend  God  and 
injure  His  Institution,  in  introducing  into  it  disorder  and 
insubordination. 

He  avoids,  in  his  words  and  actions,  all  that  might  in- 
jure the  reputation  of  his  Ordei',  or  any  one  of  his 
brothers. 

Comprehending  perfectly  that  a religious  body  is  never 
more  worthy  of  esteem  than  when  its  rules  are  faithfully 
observed,  he  fulfils  all  his  duties  with  exactitude,  and  em- 
ploys all  the  means  which  his  wisdom  and  his  position 
may  suggest  to  him,  that  his  brothers  may  do  the  same. 

Is  it  thus  we  have  acted  ? Let  us  interrogate  our  sen- 
timents and  our  conduct,  and  see  if  we  can  say  with 
David:  How  lovely  are  Thy  tabernacles,  0 Lord  of  Hosts! 
better  is  one  day  in  Thy  courts  above  thousands?  One  thing 


^ Ps.  Ixxx.  2,  11. 


DUTIES  WHICH  THE  RELIGIOUS  STATE  IMPOSES.  33 


r have  asked  of  the  Lord,  this  will  I seek  after,  that  I may 
dwell  in  the  house  of  the  Lord  all  the  days  of  my  life. — Ps. 
xxvi.  4. 

Pause. 

Act  of  Contrition. — My  God,  liow  many  reproaclies  I 
have  to  make  to  myself  for  having  heretofore  shown  so 
little  love  and  so  little  esteem  for  the  holy  state  to  which 
Thou  hast  been  pleased  to  call  me  ! I humbly  ask  pardon 
for  the  little  value  I have  placed  on  this  especial  favor. 
Deign  to  renew  in  me  such  attachment  and  fidelity  to  my 
holy  vocation,  that  I shall  persevere  in  it  until  death  : this 
I hope  to  obtain  by  the  merits  of  Jesus  my  Saviour,  and 
the  mediation  of  Mary,  His  most  holy  Mother. 

I make  the  resolution  to 


TWENTY-THIED  SUBJECT. 

DUTIES  WHICH  THE  RELIGIOUS  STATE  IMPOSES. 

I have  given  you  an  example,  that  as  I have  done  to  you,  so  you  do  also. 
— St.  John,  xiii.  15. 

Our  Lord  rendered  Himself,  by  Hi«  retired  life  and  His 
separation  from  the  world,  a model  for  pious  souls.  Let 
us  thank  Him  for  the  favor  He  has  done  us  in  calling  lis  to 
walk  in  His  footsteps  in  a religious  life.  Ho ! said  David, 
He  hath  not  done  in  like  manner  to  every  nation,  and  His  judg- 
ments He  hath  not  made  manifest  to  them.^  But  we  must  not 
conceal  from  ourselves  that  unto  whomsoever  much  is  given 
from  Him,  much  shall  he  required,  and  to  whom  they  have 
committed  much,  of  Him  they  will  demand  the  more.^ 

Ah!  is  it  not  just  and  fitting  that  God  should  require 
Diore  virtue  and  exact  more  perfection  from  us,  whom  He 
has  chosen  to  be  His  in  an  especial  manner,  and  on  whom 
He  every  day  heaps  new  favors  ; and  indeed  how  many 
graces,  how  many  lights,  how  many  means  of  salvation  do 
1 Ps.  cxlvii.  20.  2 St,  Luke,  xii.  48. 


84 


PARTICULAR  EXAMEN. 


we  not  find  in  the  religions  life!  and  consequently,  how 
culpable  would  we  not  be  if  we  were  wanting  in  fidelity 
to  it. 

Bernard  I Bernard  I why  hast  thou  entered  religion  ? Is 
it  not  to  be  more  fervent,  more  humble,  more  zealous  for 
the  glory  of  God,  for  thy  salvation  and  that  of  thy  neigh- 
bor ? Is  it  not  to  be  more  faithful  to  grace,  and  more 
careful  to  imitate  Jesus  Christ?  Such  indeed  should  be 
the  sentiments  of  a religious,  who  wishes  to  respond  to 
the  grace  of  his  vocation.  He  should  occupy  himself  seri- 
ously with  his  duties,  with  the  observance  of  his  Rule, 
with  his  perfection  ; he  should  watch  over  his  mind  and 
his  heart,  over  his  words  and  his  actions,  in  order  that 
everything  in  him  may  tend  to  God  and  consequently  to 
the  salvation  of  his  soul. 

Is  it  thus  we  have  understood  our  obligations  ? Have 
these  sentiments  been  the  rule  of  our  conduct  ? Are  we 
grateful  for  the  grace  of  pur  vocation,  do  we  profit  by 
the  advantages  it  procures  for  us?  Ho  wo  fulfil  faithfully 
the  duties  it  imposes  on  us  ; duties  towards  God,  making 
us  love  Him  more  sincerely  and  serve  Him  more  faithfull}^ ; 
duties  towards  our  neighbor,  which  lead  us  to  be  more 
useful  to  him  than  we  could  have  been  in  the  world? 
Duties  towards  ourselves,  to  insure  more  efficaciously  our 
own  salvation.  If  it  is  thus,  willingly  will  we  say  with 
David,  I will  praise  Thee  luith  uprightness  of  heart,  ivhen  I 
shall  have  learned  the  judgments  of  Thy  justice,^  now  have  I 
begun. — Ps.  Ixxvi.  11. 

Pause. 

Act  of  Contrition. — No,  O my  God!  my  conscience 
does  not  tell  me  that  I have  entered  into  Thy  designs,  that 
I have  conducted  myself  as  I ought  to  have  done,  as  I 
promised  Thee  ; far  from  this,  it  tells  me  that  by  my 
habitual  infidelities,  I have  much  afflicted  Tliy  loving  heart. 

’ Ps.  cxviii.  7. 


OBLIGATION  OF  THE  BELTGIOUS  STATE. 


35 


Deign,  O Lord,  to  forget  the  past,  and  grant  me  grace  to 
do  better  in  fature,  I ask  Thee  this  through  the  merits 
of  Jesus  Christ,  my  Saviour,  and  through  the  intercession 
of  Mary,  the  faithful  Virgin. 

I make  the  resolution  to 


TWENTY-FOUKTH  SUBJECT. 

THE  OBLIGATION  WHICH  THE  KELIGIOUS  LIFE  IMPOSES  ON  US 
TO  LABOR  FOR  THE  SALVATION  OF  OUR  SOUL. 

He  that  is  holy  let  him  be  sanctified  still.— Apoc.  xxii.  11. 

Let  us  consider  that  in  entering  into  religion,  we  con- 
tract the  obligation  to  lead  a more  holy  life,  than  if  we  had 
remained  in  the  world,  and  that  consequently  we  ought  to 
labor  without  ceasing  for  our  sanctification  ; that  is  to  say, 
to  correct  ourselves  of  our  defects,  and  to  endeavor  to 
acquire  the  virtues  that  are  wanting  to  us  ; that  in  this 
intention  we  should  employ  all  the  means  which  our  pro- 
fession offers  to  us. 

Let  us  see  if  we  acquit  ourselves  of  this  obligation.  Do 
we  observe  with  exactitude  our  rules,  do  we  perform  well 
our  exercises  and  with  due  preparation  ? 

Do  we  profit  by  the  examples  of  virtue,  of  which  we  are 
witnesses,  by  the  counsels  which  are  given  us,  by  the 
graces  God  grants  us  without  ceasing  ? 

What  advantage  do  we  draw  from  the  Sacraments  re- 
ceived so  often  and  for  so  long  a time  ? After  so  many 
confessions,  are  we  more  pious,  more  holy,  have  we  a 
greater  horror  of  sin,  and  of  all  that  in  us  may  displease 
God?  After  so  many  Communions,  are  we  stronger  in  the 
practice  of  virtue,  more  united  to  Jesus  Christ,  and  more 
desirous  of  resembling  Him?  What  command  have  we 
over  our  mind,  over  our  heart,  over  our  senses?  In  a 
word,  do  we  labor  seriously  for  our  perfection?  Are  we 
more  advanced  than  at  the  end  of  our  noviciate  ? that  is 


3G 


rARTICULAR  EXAMEN. 


to  aay,  more  liumble,  more  modest,  more  silent,  more  mor- 
tified, and  can  we  sa}^  with  St.  Paul : ForgeMing  the  thmgs 
that  are  behind,  and  stretching  forth  myself  to  those  that  are  be- 
fore, I press  towards  the  mark,  to  the  prize  of  the  supernal  voca- 
tion in  the  virtues  of  my  holy  profession. — Philip,  iii.  13. 

Pause. 

Act  of  Contrition. — Thou  hast  withdrawn  me  from  the 
world,  O my  God,  to  call  me  to  perfection,  and  far  from 
profiting  by  this  grace  as  I should  have  done,  to  become 
more  perfect,  I have  often  abused  Thy  gifts,  I have  slighted 
thy  favors,  and  thus  turned  them  to  my  condemnation.  I 
ask  Thy  pardon,  O my  loving  Saviour,  and  I pray  Thee  to 
grant  me  grace  to  conduct  myself  henceforth  in  an  en- 
tirely different  manner. 

1 make  the  resolution  to 


TWENTY-FIFTH  SUBJECT. 

THE  PERFECTION  TO  WHICH  THE  RELIGIOUS  STATE  OBLIGES  US. 

Be  ye  therefore  perfect,  as  also  your  Heavenly  Father  is  perfect. — St. 
Matt.  v.  48. 

Never  can  the  sanctity  of  any  creature,  however  great  it 
may  be,  in  any  way  approach  the  sanctity,  the  perfection 
of  God,  which  is  infinite,  neither  does  He  demand  of  us  a 
like  sanctity  ; but  what  He  wishes  and  demands  is,  that 
we  should  desire  and  labor  for  a perfection  as  great  as  we 
are  capable  of,  with  the  aid  of  grace.  He  wishes  us  con- 
stantly to  endeavor  to  attain  it ; He  wishes  us  to  employ 
for  that  end  the  means  which  He  Himself  has  given  us. 

To  enter  into  the  designs  of  our  Divine  Master  in  our 
behalf,  and  to  secure  our  happiness  in  this  world  and  the 
next,  let  us  see  if  our  conduct  on  this  point  tallies  with 
our  duties. 

Do  we  desire  perfection?  Is  this  desire  ardent  and 


OBLIGATION  OF  THE  EELIGIOUS  STATE. 


37 


proportionate  to  the  good  we  seek?  Is  it  constant,  never 
belying  itself  ? Is  it  sincere,  coming  from  the  heart  and 
a well-determined  will  ? 

Is  this  desire  practical,  and  does  it  lead  ns  to  avoid 
whatever  would  be  in  us  an  obstacle  to  perfection  ? Does 
it  induce  us  to  take  the,  means  which  conduct  to  it  most 
surely,  such  as  mortifying  the  senses,  fidelity  in  little 
things,  “shunning  the  world,  self  denial,  a close  union  Avith 
Jesus  Christ,  a fervent  reception  of  the  Sacraments  and 
devotion  to  Mary  ? 

Do  we  strive  to  put  in  practice  the  counsel  given  us  by 
the  Ploly  Ghost  in  these  words  ? Now  therefore  fear  the 
Lord,  and  serve  Him  with  a perfect  and  most  sincere  heart? 
Also  that  of  St.  Paul : Holdfast  that  which  is  good  ; from  all 
appearance  of  evil  refrain  yourselves;  and  may  the  God  of 
peuce  Himself  sanctify  you  above  all  things  ; that  your  whole 
spirit  and  soul  and  body  may  be  preserved  blameless  in  the 
coming  of  Our  Lord  Jesus  Christ. — 1.  Thes.  v.  21,  23. 

Pause. 

Act  of  Contrition. — Thou  desirest  me  to  be  perfect,  O 
my  God,  Thou  hast  given  me  all  the  means  for  it,  and  I 
have  not  profited  by  them  as  I should  have  done ! Par- 
don, O my  God,  pardon ; pardon  by  the  merits  of  Jesus 
Christ  my  Saviour,  pardon  me  the  past,  and  for  the  future 
give  me  Thy  aid,  for  I firmly  resolve  to  overcome  my  in- 
dolence, my  cowardice,  my  lukewarmness,  and  to  be  all 
devoted  to  Thee,  under  the  protection  of  Mary  the  most 
perfect  of  creatures. 

I make  the  resolution  to 


’ Josh.  xxiv.  14. 


38 


PARTICULAR  EXAMEN. 


TWENTY-SIXTH  SUBJECT. 

MEANS  WHEREBY  WE  MAY  BE  HAPPY  IN  COMMUNITY,  AND  CON- 
TRIBUTE TO  THE  HAPPINESS  OF  OTHERS. 

And  you,  employing  all  care,  minister  in  your  faith,  virtue  ; and  in  vir- 
tue, knowledge ; and  in  knowledge,  abstinence ; and  in  abstinence,  pa- 
tience ; and  in  patience,  godliness  ; and  in  godliness,  love  of  brotherhood  ; 
and  in  love  of  brotherhood,  charity. — II.  Pkier  i.  5,  7. 

Let  US  consider  that  in  order  to  be  happy  in  commu- 
nity it  is  necessary  to  be  virtuous,  or  at  least  to  have  a 
great  desire  to  become  so. 

It  is  necessary  to  be  dead  to  one’s  self,  to  become  deaf, 
mute,  and  blind. 

It  is  necessary  to  become  deaf  to  one’s  self,  to  one’s  own 
mind,  will,  judgment,  senses. 

It  is  necessary  to  be  deaf,  in  order  never  to  hear  the 
cries  of  corrupt  nature,  which  leads  us  always  to  the  grati- 
fication of  the  senses,  and  to  the  sentiment  of  self-love. 

It  is  necessary  to  be  deaf,  in  order  never  to  hear  even 
one  word  contrary  to  charity. 

It  is  necessary  to  be  mute,  saying  nothing  which  may 
flatter  our  self-love,  favor  our  inclinations,  or  wound  the 
reputation  of  a neighbor. 

It  is  necessary  to  be  blind,  in  order  to  see  only  God, 
and  that  which  we  should  do  or  avoid  to  assure  the  salva- 
tion of  our  soul. 

Whoever  expects  to  find  happiness  by  any  other  course 
is  both  foolish  and  presumptuous.  He  is  foolish,  because 
he  tries  to  build  the  edifice  of  his  happiness  on  a shifting 
sand ; he  is  presumptuous,  because  he  assumes  to  be  able 
by  himself  to  procure  true  happiness  for  himself  and  for 
others,  without  employing  the  means  which  God  has  es- 
tablished to  obtain  this  end. 

Am  I not  foolish  and  presumptuous  ? Am  I not  a reli-  j 
gious  whose  ears  are  always  open  to  hear  of  news,  affairs, 
and  gossip,  in  which  I have  no  concern  ? | 


THE  SPIRIT  OF  A GOOD  KELIGIOUS. 


39 


Am  I not  a religious  wlio  wishes  to  see  everything,  even 
things 'or  objects  pernicious  to  the  salvation  of  his  soul  ? 

Am  I not  a religious  who  has  rendered  his  vocation 
vain,  because  unwilling  to  bridle  his  tongue  ? 

Am  I not  a rehgious  filled  with  self-love,  hard  to  please, 
exacting,  egotistic,  unwilhng  to  bear  anything  from  others, 
yet  wishing  others  to  bear  everything  from  him  ? 

Ah!  if  it  were  thus,  I should  never  be  happy  in  this 
world,  for  these  miserable  inchnations  would  tyrannize  over 
me  without  ceasing,  and  I should  be  obliged  to  apply  to 
myself  the  words  of  Scripture  : From  whence  are  wars  and 
contentions  among  you  f are  they  not  hence,  from  your  con- 
cupiscences which  war  in  your  members  ? — St.  Jawes  iv.  1. 

Pause. 

Act  of  Contrition. — In  thanking  Thee  for  the  lights 
which  Thou  dost  communicate  to  me  this  day,  O Lord,  I 
beg  pardon  for  the  faults  I have  committed  against  Thy 
glory,  my  own  happiness,  and  that  of  others ; and  I pray 
also  for  the  gi’ace  to  correct  myself  in  future  ; I ask  of 
Thee  this  pardon  and  this  gi-ace,  by  the  merits  of  Jesus 
Christ,  and  the  intercession  of  Mary  and  St.  Joseph. 

I make  the  resolution  to 


TWENTY-SEVENTH  SUBJECT.  ' 

THE  SPIRIT  WHICH  SHOULD  ANIMATE  A GOOD  RELIGIOUS. 

You  are  not  in  the  flesh,  but  in  the  spirit,  if  so  be  that  the  spirit  of  God 
dwell  in  you.” — Rom.  viii.  9. 

Our  Lord,  by  the  vfrtues  of  which  He  has  given  us  an 
example,  fuimishes  us  the  means  of  making  a serious  ex- 
amination, in  order  to  discover,  as  far  as  possible,  whether 
we  possess  those  befitting  our  state.  Let  us  inquire,  in 
particular,  whether  we  have — 

Ist  The  spirit  of  faith,  which  unites  us  to  God,  which 


40 


PARTICULAR  EXiVMEN. 


makes  us  see  all,  desire  all,  undertake  all,  and  love  all-  in 
Him  and  for  Him. 

2d.  The  spirit  of  order  and  regularity,  which  makes  us 
act  according  to  the  principles  established,  for  the  time, 
the  place,  and  the  manner  prescribed. 

3d.  The  spirit  of  peace  and  quiet,  which  regulates  all 
things  without  confusion. 

4th.  The  spirit  of  wisdom  and  prudence,  which  knows 
how  to  profit  by  the  past,  in  the  guidance  of  the  future. 

5th.  The  spirit  of  silence  and  reserve,  which  teaches 
when  to  speak,  and  when  to  be  silent. 

6th.  The  spirit  of  recollection,  which  separates  us  from 
noise,  levity,  and  useless  matters,  to  unite  our  soul  to 
God,  and  prepare  it  for  spiritual  exercises. 

7th.  The  spirit  of  humility,  which  renders  us  indifferent 
to  neglect,  or  honors,  and  makes  us  willingly  sacrifice  our 
own  interest  to  that  of  others. 

8th.  The  spirit  of  zeal  for  the  glory  of  God,  for  our  sab 
vation,  and  that  of  our  neighbor. 

9th.  The  spufit  of  penance  and  mortification,  which 
enables  us  to  endure  with  resignation,  and  even  joy,  pains, 
privations,  infirmities  and  sickness,  for  the  sake  of  God, 
and  in  expiation  of  our  faults. 

10th.  The  spirit  of  confidence  and  trust  to  our  supe- 
riors, which  renders  us  frank  and  sincere  towards  them, 
and  perfectly  obedient  to  their  will. 

11th.  The  spuit  of  union  and  concord,  which  renders 
us  sociable  towards  our  brothers,  and  makes  us  bear  their 
defects  for  the  sake  of  God. 

12th.  The  spirit  of  charity,  which  makes  us  love  and 
respect  all  those  with  whom  we  live,  and  prevents  in  us 
complaints,  envy,  indiscreet  words,  and  evil  speaking. 

13th.  The  spirit  of  magnanimity,  which,  aided  by  grace, 
raises  our  sentiments  above  the  impulses  of  nature,  and 
leads  us  to  surmount,  for  the  sake  of  God,  the  troubles 


THE  SPIRIT,  INCOMPATIBLE  WITH  RELIGION.  41 

and  difficulties  which  we  encounter  in  the  exercise  of  our 
occupations,  or  in  our  intercourse  with  our  neighbor. 

14th.  The  spirit  of  courage  and  energy,  which  finds 
nothing  difficult  which  duty  demands. 

15th.  The  spirit  of  generosity  and  self-sacrifice,  which, 
although  it  has  done  much,  never  believes  it  has  done 
enough. 

16th.  The  spirit  of  prayer  and  meditation,  which  so 
closely  unites  the  soul  to  God. 

Are  we  animated  with  these  good  sentiments  ? Do  we 
study  to  acquire  them.^  Do  we  cultivate  them?  Do  we 
follow  the  advice  St.  Paul  gives  in  these  words  : Put  on 
the  new  man,  who,  according  to  God,  is  created  in  justice,  and 
holiness  of  truth?  And  farther  : 0 man  of  God,  fly  these 
things,  and  pursue  justice,  godliness,  faith,  charity,  patience, 
mildness. — I.  Tim.  vi.  11. 


Pause. 

Act  of  Contrition. — I have  been  far  removed  from  these 
holy  dispositions,  O my  God,  because  I have  res]3onded 
not  to  Thy  graces ; deign  to  pardon  me  if  it  please  Thee, 
by  the  merits  of  Jesus  Christ,  my  Divine  Master,  and  the 
intercession  of  Mary,  and  grant  that  in  future  I may  be 
more  faithful  to  conduct  myself  by  the  spirit  of  my  state, 
and  acquit  myself  of  the  duties  it  imposes  on  me. 

I make  the  resolution  to 


TM^NTY-EIGHTH  SUBJECT. 

THE  SPIRIT,  INCOMPA.TIBLE  WITH  RELIGION. 

If  any  man  have  not  the  spirit  of  Christ,  he  is  none  of  His. — Rom.  viii.  9. 

Let  us  adore  our  Lord,  commanding  us  by  the  mouth 
of  His  well-beloved  disciple  : Believe  not  every  spirit,  hut 
1 Ephes.  iv.  24, 


12 


PAnTICtTLAR  EXAMEN. 


//•?/  fhe  ajnrits  whether  they  he,  of  Ood.^  Let  us  learn  from 
this  what  those  spirits  are  of  which  we  should  beware. 

1st.  The  si)irit  of  frivolity  and  trifling,  whose  end  is  to 
disturb  tlie  order  and  tranquility  which  a religious  com- 
munity claims. 

2d.  The  spirit  of  gossiping,  which,  at  the  expense  of 
charity,  speaks  of  all  that  it  knows,  and  most  often  of 
that  of  which  it  knows  not. 

3d.  The  spirit  of  criticism  and  murmuring,  which  com- 
plains of  everything,  finds  nothing  good,  and  which  ordi- 
narily is  no  better  satisfied  with  itself  than  Avith  others. 

4th.  The  spirit  nf  raillery,  which  seeks  amusemert  at 
the  expense  of  others,  but  can  suffer  nothing  itself  -'/itli- 
out  irritation. 

5th.  The  spirit  of  inconstancy  and  ficklene?/  which 
wearies  of  everything,  and  cares  not  to-day  V/!-  what  it 
sought  with  ardor  yesterday. 

6th.  The  spirit  of  irresolution  and  weakno'  ^ which  can 
aeither  command  nor  obey,  and  which  y/  ^orms  ineffi- 
hently  what  it  does  not  neglect  entirely. 

7th.  The  spirit  of  caprice  and  wa///,>d  impulse,  of 
which  the  ruling  power  is  mostly  a vJ.r/  X inclination. 

8th.  The  spirit  of  sullenness  and  .^v/mteiit,  which  ren- 
ders one  sombre  and  morose,  and  i/’  /appor table  to  him- 
celf  and  others. 

9th.  The  spirit  of  self-indulgence  and  immortification, 
Thich  leads  one  to  satisfy  his  tastes,  appetites,  and  incli- 
nations, in  the  indulgence  of  the  senses. 

10th.  The  spirit  of  pride  and  vanity,  which  inspires 
contempt  for  others,  self-sufficiency,  presumption,  rash- 
ness, obstinacy. 

11th.  The  spirit  of  jealousy  and  envy,  the  spirit  of  con- 
tention and  discord,  whose  nature  is  to  disturb  the  peace 
and  charity  of  good  friends. 

’ I.  Epis.  John  iv.  1. 


THE  SPIRIT,  INCOMPATIBLE  WITH  RELIGION.  43 

12tli.  The  spirit  of  lying  and  duplicity,  which  takes 
pleasure  in  reversing  the  truth,  or  misrepresenting  it. 

13th.  The  spirit  of  curiosity  and  indiscretion,  which  de- 
sires to  see  all,  know  all,  and  learn  ev-ery thing. 

14th.  The  spirit  of  singularity  and  affectation,  which 
leads  one  to  distinguish  himself  from  others,  without  mo- 
tive or  reason. 

15th.  The  spirit  of  meanness  and  dissimulation,  which 
impels  one  to  adopt  dishonorable  means  to  arrive  at  ends 
often  unlawful. 

16th.  The  spirit  of  enthusiasm  and  excitement,  which 
often,  without  reflection,  becomes  excited  with  things,  and 
embraces  everything  which  appears  to  it  extraordinary. 

17th.  The  spirit  of  sympathy' or  antipathy,  which  has 
always  something  capricious  in  its  affections  or  repug- 
nances in  regard  to  others. 

18th.  The  spirit  of  independence  and  self-will,  which 
leads  to  want  of  submission  and  disobedience. 

19th.  The  spirit  of  the  world,  which  leads  one  to  love 
the  world,  to  see  it,  and  to  adopt  its  manners. 

Let  us  examine  whether  we  are  not  ruled  by  some  one 
of  these  bad  spirits ; let  us  listen  to  the  counsel  which  St. 
Paul  gives  us : Purge  out  the  old  leaven,  that  you  may  he  a 
new  paste ; put  ye  on  the  Lord  Jesus  Christ. — Eom.  xiii.  14. 

Pause. 

Act  of  Contrition. — Oh  how  many  faults  I have  com- 
mitted against  the  duties  of  my  state,  O my  God,  and 
that,  because  I have  not  acted  under  the  impulses  of  Thy 
holy  spirit!  Deign  to  grant  me  forgiveness  by  the  merits 
of  Jesus  Christ  and  the  mediation  of  Mary, 

I make  the  resolution  to 


44 


rAllTICULAll  EXAMEN. 


TAVENTY-NINTH  SUBJECT. 

TEMPTATIONS  AGAINST  OUR  VOCATION. 

Let  every  man  abide  in  the  same  calling  in  which  he  was  called.  -I.  Con. 
vii.  20. 

Those  Keligious  who  are  tempted  against  their  vocation 
are  of  three  sorts  : first,  those  who  are  attacked,  but  take 
the  means  proposed  to  them  to  resist,  and  they  triumph 
by  the  grace  of  God.  Secondly,  those  who,  in  conse- 
quence of  faults  and  failures  in  their  duties,  weary  of  the, 
service  of  God,  and  take,  little  by  little,  the  resolution  to 
return  to  the  world,  where  they  may  live  with  more  lib- 
erty ; the  third  are  those  who  profess  to  be  called  to  a 
state  supposed  to  be  more  holy  and  perfect,  to  do  more 
good,  to  preach,  to  draw  more  souls  to  God.  Instead  of 
allowing  ourselves  to  be  thus  deceived  by  the  enemy  of 
our  salvation,  have  we  well  considered,  that  having  en- 
tered in  good  faith  into  religion,  having  taken  the  habit, 
and  made  our  noviciate  happily,  that  having  persevered 
for  several  years,  and  perhaps  having  contracted  engage- 
ments— that  in  quitting  our  vocation,  we  would  quit  the 
way  of  God,  because  in  God  there  is  not  successively,  it  is, 
and  it  is  noU 

According  to  these  principles,  let  us  examine  how  we 
comport  ourselves  under  the  temptations  against  our  vo- 
cation. Have  we  considered  that  Satan  himself  transform- 
eth  himself  into  an  angel  of  light, ^ to  deceive  and  ruin  us? 
Have  we  consulted  our  superiors,  and  not  those  who  would 
be  likely  to  think  as  we  do,  and  to  favor  our  ideas  of  pride 
and  self-love  ? 

"When  we  have  experienced  some  distaste,  some  tempta- 
tion, in  place  of  praying,  of  keeping  a watch  on  ourselves, 
avoiding  certain  occasions,  and  making  the  whole  matter 
known  to  those  who  direct  us,  have  we  not  indulged  these 


1 II.  Cor.  i.  19. 


2 II.  Cor.  xi.  14. 


THE  RULES  IN  GENERAL. 


45 


distastes,  these  temptations,  by  neglecting  prayer,  hiding 
from  our  Superiors  our  thoughts,  our  plans,  our  under- 
takings, and  placing  ourselves,  so  to  say,  bound  hand  and 
foot,  at  the  disposal  of  the  enemy  of  our  salvation  ? 

That  we  may  be  preserved  from  this  unhappiness,  let 
us  think  often  of  those  words  of  St.  Paul,  and  draw  from 
them  our  conclusions  : Demas  hath  left  me,  loving  this  world, 
and  is  gone.^  And,  to  avoid  delusions,  remember  the  words 
of  the  wise  man  ; There  is  a way  which  seemeth  just  tc  a 
man,  but  the  ends  thereof  lead  to  death. — Piiov.  xiv,  12. 

Pause. 

Act  of  Conteition. — If  I had  well  understood  the  grace 
of  my  vocation,  O my  Grod,  I would  not  have  exposed  my- 
self so  often  to  perdition,  by  my  negligences  and  indiffer- 
ence ; I would  have  made  myself  better  known,  and  I 
would  have  avoided  many  faults.  Pardon  me,  by  the 
merits  of  Jesus  Christ,  and  the  intercession  of  the  most 
Holy  Virgin. 

I make  the  resolution  to 


THIETIETH  SUBJECT. 

THE  KULES  IN  GENERAL. 

The  way  of  life  to  him  that  observeth  correction. — Pko.  x.  17. 

The  rules  are,  that  compilation  of  the  laws  and  consti- 
tution, according  to  which  the  members  of  a religious  order 
should  live  ; it  is  the  detail  of  duties  which  they  are  re- 
quired to  fulfil,  to  attain  the  especial  end  of  their  vocation; 
it  is  also,  as  it  were,  a contract,  by  which  the  members  of 
an  Institute  unite  themselves  together,  to  secure  more  effi- 
caciously their  salvation,  to  render  to  God  a more  perfect 
worship,  and  to  become  more  useful  to  the  Church  and  to 
their  neighbor. 

The  principal  points  of  these  rules,  approved  by  the 


• n.  Tim.  iv.  9. 


46 


PAIiTICULAR  EXa:MEN. 


Cliurcli,  acquire  a new  degree  of  merit  and  dignity,  ancT 
impose  consequently  more  strict  obligations,  when  we 
have  bound  ourselves  to  them  by  vow. 

Have  we  hitherto  well  understood  the, nature  ,Ql..pur 
rules,  have  we  considered  them  with  the  eye  of  faith  ? 
Have  we  regarded  them  as  the  inviolable  contract,  by 
which  we  are  united  to  our  brothers,  and  bound  to  the 
Institution,  which  has  adopted  us  for  her  children  ? Have 
we  considered  these  rules  as  coming  to  us  from  God, 
through  the  medium  of  one  of  His  most  faithful  servants  ? 
Have  we  thought  how  much  they  cost  Him  in  anxiety, 
watchfulness,  mortifications?  or  rather,  have  we  not  re- 
garded them  as  things  of  little  importance,  perhaps  even 
as  trifies  ? 

Have  we  reflected  that  these  rules,  being  the  way  marked 
out  for  us  by  God,  through  the  intermediation  of  our  pious 
Founder,  we  cannot  transgress  them  without  danger  ? In 
order  to  enter  into  these  views,  let  us  believe  God  ad- 
dresses us  in  these  words  ; 27wu  shall  write  them  upon- the 
posts,  and  the  doors  of  thy  house,'  and  put  them  as  a seal  upon 
thy  heart,  as  a seal  upon  thine  arm.  Cant.  viii.  6. 


Pause. 

Act  of  Contrition.— The  rules  of  my  Institute  are 
Thy  work,  O my  God  ; they  teach  me  Thy  holy  will,  and 
nevertheless  I have  not  always  observed  them  ! Deign  to 
pardon  me,  I pray,  through  the  merits  of  Jesus  Christ 
and  the  mediation  of  Mary,  and  grant  that  hencefoith  I 
may  observe  them  with  inviolate  fidelity. 

I make  the  resolution  to 

1 Deut.  xi.  20. 


THE  ADVANTA&E  OE  RULES. 


47 


THIRTY-FIRST  SUBJECT. 

THE  ADVAi^TAGE  OF  RULES. 

He  that  keep^tli  the  commandments  keepeth  his  own  soul, — Prov. 
six.  16. 

Let  us  adore  the  Spirit  of  our  Lord  in  giving  us  wise 
rules,  by  which  we  may  know  what  God  demands  of  us, 
and  let  us  be  assured  that  in  observing  them  faithfully  we 
do  His  holy  and  adorable  will.  Yes — in  observing  our 
rules,  we  are  always  where  He  desires  us  to  be  ; we  are 
doing  always  what  He  chooses  us  to  do  ; we  perform  the 
good  He  requires  of  us  ; in  the  time,  the  place,  and  the 
manner  that  He  wills  ; we  pray,  we  meditate,  we  labor  as 
much  as  He  wishes  and  demands. 

In  keeping  our  rules,  we  render  our  actions  more  holy, 
more  meritorious  before  God,  by  reason  of  the  spirit  of 
obedience  which  actuates  us  thereto.  In  observing  our 
rules,  we  imitate  Jesus  Christ,  and  we  renew,  as  far  as  lies 
in  our  power,  the  practice  of  those  sublime  virtues,  of 
which  He  gave  us  the  example  during  His  mortal  life. 

God  sees,  then,  in  a good  Religious,  the  imitator  of  His 
Son,  in  the  practice  of  humility,  obedience,  poverty,  zeal 
for  His  glory,  and  for  the  salvation  of  his  neighbor. 

In  observing  our  rules,  we  never  violate  the  command- 
ments of  God,  or  those  of  the  Church  ; we  secure  our 
salvation,  since  he  that  keepeth  the  commandments  keepeth  his 
own  soul that  is  to  say,  he  saves  himself. 

Have  we  realized  how  precious  the  advantages  our  rules 
procure  for  us?  Have  we  been  grateful  to  the  divine 
goodness,  for  having  bestowed  a means  so  easy  of  securing 
our  salvation  ? Have  we  applied  to  ourselves  these  con- 
soling words  which  Moses  addressed  to  his  people  ? 
Blessed  art  thou,  Israel ! loho  is  like  to  thee,  0 people  that  art 
saved  by  the  Lord  !-  Do  we  also  congratulate  ourselves  on 
our  happiness,  saying  with  David  : He  hath  not  done  in  like 
* Prov.  xix.  16.  2 Deut.  xxxiii.  29. 


48 


PARTICULAB  EXAMEN. 


manner  to  every  nation,  and  His  judgments  He  hath  not  made 
manifest  to  them  ? — Ps.  cxlvii.  20. 

Pause. 

Act  of  Contrition. — To  know  that  I can  at  eacli  instant 
do  Thy  will,  O my  God,  and  yet  not  take  the  pains,  is  to 
insult  Thee ! and  this  is  nevertheless  what  I have  done 
too  often,  alas!  in  neglecting  m}'"  rules  and  transgress- 
ing them,  through  my  fault,  and  notwithstanding  Thy 
holy  inspirations.  O deign,  I pray  Thee,  to  pardon  me, 
by  the  merits  of  Jesus  Christ  and  the  mediation  of  Mary, 
and  grant  me  grace  to  be  more  faithful  to  Thee  in  future. 

I make  the  resolution  to 


THIRTY-SECOND  SUBJECT. 

OBSERVANCE  OF  RULES. 

This  is  the  way,  walk  ye  in  it ; and  go  not  aside,  neither  to  the  right 
hand  nor  to  the  left. — Isaiah  xxx.  21. 

Our  Lord  says  of  Himself  : I came  down  from  Heaven, 
not  to  do  My  own  will,  hut  the  will  of  Him  that  sent  meP  Let 
us  see  how  far  we  have  imitated  our  divine  model  as  re- 
gards the  observance  of  our  rules. 

Have  we  reflected  that  to  be  a Religious  it  is  not  suffi- 
cient to  enter  an  Order  and  wear  the  Habit,  to  have  made 
the  vows,  and  even  to  persevere  in  it,  but  that  it  is  neces- 
sary above  all  to  imbibe  its  spirit  and  observe  its  rules  ? 

Are  we  persuaded  that  a novice  who  obeys  the  rules  is 
more  religious  in  the  sight  of  Ood  than  an  older  member 
who  neglects  them  ? and  that  it  is  this  obedience  to  rules 
rather  than  years  in  community  which  makes  the  Relig- 
ious ? 

Do  we  reflect  that  Ood  inspired  those  rules,  that  the 
founders  of  religious  orders  wrote  them,  and  that  the 
Church  approved  them,  only  in  view  of  their  observance  f 


1 St.  John  vi.  38. 


BELATING  TO  THE  OBSERVANCE  OE  RULES.  49 


Are  we  careful  to  remember  that  we  are  obliged  to  obey 
the  rules  because  we  promised  to  do  so,  before  God  and 
man,  on  our  entrance  into  religion,  when  we  took  the 
Habit  and  made  our  vows  ? 

Have  we  not  forgotten  that  our  rules  come  to  us  from 
God,  that  they  conduct  us  to  God,  that  they  are  our  surest 
means  of  sanctification  ? 

Have  we  observed  them  all  without  distinction,  both 
great  and  small ; those  to  which  we  felt  a repugnance,  as 
well  as  those  which  pleased  us  most  ? 

Have  we  reflected  on  the  scandal  which  we  should  give 
to  our  brothers,  to  our  pupils,  and  even  to  persons  with- 
out, and  on  the  injury  we  should  inflict  on  the  entire  In- 
stitute by  a non-observance  of  our  rules  ? 

Have  we  loved  these  rules,  and  can  we  say  with  David  : 
Thy  testimonies  are  my  meditation,  and  Thy  justifications  my 
counsel?^  Perfect  Thou  my  goings  in  Thy  paths. — Ps.  xvi.  5. 

Pause. 

Act  of  Contkition. — By  my  rules  I know  Thy  will,  O my 
God ; I should  be  culpable,  then,  did  I not  observe  them. 
Nevertheless,  with  how  many  infractions  must  I not  re- 
proach myself ! I sincerely  pray  for  pardon,  and  I pray 
by  the  merits  of  Jesus  Christ,  and  the  intercession  of  Mary, 
for  grace  to  amend  in  future. 

I make  the  resolution  to 


THIETY-THIKD  SUBJECT. 

PKINCIPLES  RELATING  TO  THE  OBSERVANCE  OF  RULES. 

He  that  keepeth  his  80ul  keepeth  his  way. — Prov.  xvi.  17. 

Let  US  adore  Our  Lord,  subjecting  Himself  to  all  the 
observances  of  the  law,  and  see  whether,  following  His  ex- 
ample, we  are  faithful  to  the  observance  of  our  rules  ; let 


> Ps.  cxviii.  24. 


50 


PARTICULAR  EXAMEN. 


US  see  if  we  observe  them  for  the  sake  of  God,  and  to  ac- 
complish His  holy  will,  if  we  observe  them  with  exactness, 
and  according  to  the  spirit  which  dictated  them. 

Have  we  done  each  thing  in  its  time,  our  prayers,  our 
meditations,  our  readings,  our  examen,  and  our  dail}’'  ex- 
ercises? Have  we  done  them  in  the  place  marked  for 
each,  in  the  chapel,  in  the  common-room,  in  class  ? Have 
we  observed  all  the  prescribed  conditions,  permitting  our- 
selves neither  change,  nor  dispensation  without  a real  and 
pressing  necessity,  and  never  from  sloth  or  natural  incli- 
nation ? 

Have  we  observed  the  rules  in  view  of  God,  and  to  do 
His  will,  or  solely  from  habit,  custom,  and  impulse  ? Have 
we  observed  them  cheerfully  and  willingly  ? Have  we  ob- 
served them  with  edification  to  our  brothers?  Have  we 
observed  them  when  alone,  as  faithfully  as  when  with  our 
brothers  ; in  the  thought  that  it  was  the  will  of  God  ? 

Have  we  felt  that  it  was  not  sufficient  to  observe  the  let- 
te'r  of  the  rules,  but  that  we  must  also  enter  into  their 
spirit,  into  the  motives  which  animated  the  Founder,  and 
into  the  designs  of  the  Church  ? Have  we  noted  well  that 
although  the  letter  of  a rule  may  be  sometimes  changed 
by  the  coutuinier,  the  spirit  of  that  rule  can  never  be 
changed  ? that  although  the  order  of  an  exercise  may  be 
inverted,  that  exercise  must  never  be  suppressed  ? 

Have  we  observed  them  with  fervor  and  piety,  and  with 
a frank  and  sincere  desire  to  please  God,  and  not  from 
habit  and  to  do  as  others  do?  and  do  w^e  endeavor  to 
enter  into  the  spirit  of  the  royal  Prophet,  when  he  said — 
1 will  meditate  on  Thy  commandments,  and  1 will  consider 
Thy  ways? — Ps.  cxviii.  15. 

Pause. 

Act  of  Contiution. — I should  have  made  great  progress 
m virtue,  and  merited  much  before  Thee,  O my  God,  if  I 
had  had  resolution  to  observe  the  rules  Thou  hast  given 


OBSERVANCE  OF  ROLES  PLEASING  TO  GOD. 


51 


me,  to  make  me  know  Tliy  adorable  will  ; nevertheless,  I 
j neglect  them  often  from  indolence  and  indifference.  I re- 
pent of  this  with  all  my  heart,  and  desire,  with  the  aid  of 
I Thy  grace,  to  serve  Thee  better  in  future.  Deign  to  grant 
I me  this  by  the  merits  of  Jesus  Christ  Thy  Son  and  the 
mediation  of  Mary. 

I make  the  resolution  to 


, THIKTY-FOUKTH  SUBJECT. 

THE  OBSERVANCE  OF  RULES  IS  VERY  PLEASING  TO  GOD. 

j He  that  hath  My  commandments  and  keepeth  them,  he  it  is  that  loveth 
Me. — St.  John  xiv.  21. 

Let  US  consider  that  our  Rules,  being  for  us  the  expres- 
! sion  of  the  will  of  God,  in  observing  them  we  give  Him, 

! every  hour  and  even  every  minute  of  the  day,  the  most 
certain  proof  of  our  love,  and  of  the  desire  we  have  to  glo- 
i rify  Him.  Thus  a religious,  strictly  observant  of  his  rules, 
merits,  that  in  showing  him  to  angels  and  to  men,  God 
should  say  of  him  as  He  said  of  Job  d Behold  my  faithful 
servant,  behold  him  who  represents  most  truly  My  Divine 
Son,  who  said  : My  meat  is  to  do  the  will  of  Him  that  sent 
me.‘^  In  truth,  nothing  can  be  more  agreeable  to  God,  than 
to  see  a religious  occupied  without  ceasing,  in  seeking  to 
know  His  will,  and  applying  himself  to  accomplish  it  when 
known.  This  we  do  in  studying  our  rules,  and  in  con- 
i forming  to  them  faithfully. 

Is  it  in  this  spirit  that  we  submit  ? Is  it  upon  such  a 
foundation  w^e  rest  happiness  as  religious,  and  can  we  say 
with  Samuel — Speak,  Lord,  for  Thy  servant  heareth,^  an^ 
with  St.  Paul — Lord,  what  ivilt  Thou  have  me  to  do? ^ and 
with  the  Psalmist,  when  speaking  in  the  name  of  Jesus 
Christ — hi  the  head  of  the  hook  it  is  ivritten  of  me  that  I should 
do  Thy  will. — Ps.  xxxix.  9. 

^ Jobi  8.,  ii.  3.  St.  John  iv.  34.  ^I.  Kings  iii.  9.  ^ Acts  ix,  6, 


52 


PARTICULAR  EX.\MEN. 


Pause. 

Act  of  Contrition. — If  I had  loved  Thee  as  I ought,  O 
my  God,  should  I not  be  infinitely  happy  to  enter  into 
Thy  designs,  through  the  observimce  of  my  rules?  But 
far  from  this,  I have  often,  by  my  conduct,  rebelled  against 
Thee.  Deign  to  grant  me  pardon  for  the  past  and  grace 
to  amend  in  the  future  ; a favor  I ask  of  Thee,  by  tho 
merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


THIKTY-FIFTH  SUBJECT. 

OBSERVANCE  OF  RULES  HONORS  A RELIGIOUS. 

Whoever  -will  glorify  Me,  him  will  I glorify. — I.  Kings,  ii.  30. 

It  may  happen  without  doubt,  that  by  Divine  permis- 
sion, a religious,  even  pious,  fervent  and  regular,  may  not 
possess  the  sympathies  of  all  his  confreres,  but  let  us  be 
well  persuaded  that  there  is  not  one  of  them,  who  in  the 
depths  of  his  soul,  will  not  wish  to  resemble  him,  in  order 
to  share  in  that  joy,  that  serenity,  which  shines  in  his 
countenance  even  under  the  greatest  trials.  Indeed,  who 
could  refuse  him  the  esteem  which  his  virtue  merits? 
What  an  odor  of  piety  is  diffused  around  him ! 

For  ten,  fifteen,  twenty  years  after  his  departure  from  a 
community,  and  even  after  his  death,  this  Saint,  this  man  of 
God,  wfill  be  remembered  ; his  word  will  be  cited,  his  good 
qualities  will  be  spoken  of,  his  piety,  charity,  zeal,  his  mor- 
tification and  his  modesty.  Should  those  who  have  the 
advantage  of  being  acquainted  with  such  a religious  need 
counsel  or  advice,  it  is  to  him  they  address  themselves  ; 
and  they  commend  themselves  to  his  prayers  with  the 
greatest  confidence.  So  true  is  this,  that  the  sure  means 
of  acquiring  a brilliant  reputation,  would  be  to  appear  to 
others  a virtuous  man.  But  vain  would  be  the  attempt  to 


OBSERVANCE  OF  RULES  HONORS  THE  INSTITUTE.  53 


appear  so  without  being  truly  virtuous  ; for  hypocrisy 
could  not  long  disguise  itself. 

It  is  not,  however,  in  order  to  be  esteemed,  that  the 
good  religious  observes  his  rules,  for  he  knows  well  that  a 
reputation  for  virtue  before  men  would  avail  him  nothing, 
unless  he  were  so  before  God. 

Have  we  comprehended,  or  at  least,  do  we  comprehend 
now,  that  the  true  merit  of  a religious  is  not  precisely 
what  appears  in  his  actions,  but  in  what  he  really  is  before 
God?  Not  in  the  science  or  employment  in  which  he  is 
engaged,  but  in  the  practice  of  those  solid  virtues  of  his 
state,  of  which  he  constantly  gives  proof.  Let  us  see,  then, 
what  we  are  before  God  ; let  us  see  if  we  can  truly  say 
with  St.  Paul : To  me  it  is  a very  small  thing  to  be  judged  by 

you,  or  by  human  judgment He  that  judgeth  me  is  the  Lord. 

— I.  CoK.  iv.  34. 

Pause. 

Act  of  Contkition. — I have  been  very  blind,  O my  God, 
to  seek  glory  and  esteem  of  men,  instead  of  seeking  it  in 
Thee  alone,  and  in  the  accomjDlishment  of  Thy  will.  Par- 
don me,  I implore  Thee,  through  the  merits  of  Jesus  Christ 
and  the  intercession  of  Mary  my  good  and  tender  mother. 

I make  the  resolution  to 


THIRTY-SIXTH  SUBJECT. 

OBSERVANCE  OF  RULES  HONORS  THE  INSTITUTE. 

Take  hold  on  instruction  ; leave  it  not ; keep  it,  because  it  is  thy  life. — 
Pnov.  iv.  13. 

Nothing  renders  an  Order  more  pleasing  to  God,  more 
useful  to  the  Church,  more  respected  not  only  before  good 
men,  but  even  before  the  vicious,  than  the  good  conduct 
and  regularity  of  its  members.  An  edifying  conduct,  a 
continual  application  to  duty,  a wise  and  constant  zeal  for 


54 


PARTICULAIl  EXAMEN. 


all  that  concerns  the  service  of  our  neighbor ; in  a word,  a 
perfect  regularit}'  on  the  part  of  a religious,  is  the  plainest 
proof  that  the  Order  merits  the  blessing  of  God,  the  good- 
will of  the  Church,  and  the  confidence  of  the  faithful. 

It  is  then  regularity,  that  is  to  say,  perfect  observance 
of  the  rules,  which  sustains  a religious  order,  which  per- 
petuates it,  and  which  is  its  honor  and  glory  before  God 
and  man. 

Let  us  examine  now  our  own  conduct.  Are  we  regular? 
Are  we,  to  our  brothers  and  to  our  neighbor,  subjects  of 
edification?  Do  we  honor  our  Order,  and  cause  it  to  be 
honored  by  the  practice  of  a perfect  regularity  ? If  all  our 
brothers  should  resemble  us,  if  all  should  comport  them- 
selves as  we  do  at  home  and  abroad,  would  our  Institution 
be  a respectable  body,  conducing  to  its  purposes?  If  it  is 
tlAis,  let  us  bless  the  Lord.  If,  on  the  contrary,  we  have 
reproaches  to  address  to  ourselves,  let  us  reform,  and  say 
with  St.  Paul,  I will  honor  my  ministry,^  to  render  it  re- 
spectable and  its  existence  permanent.  And  let  us  say 
with  David,  A fainting  hath  taken  hold  of  me,  because  of  the 
wicked  that  forsake  Thy  law. — Ps.  cxviii.  53. 

Pause. 

Act  of  Contrition. — I see  now,  O my  God,  that  it  is  not 
precisely  talents  and  exterior  works  which  make  the  glory 
and  honor  of  a religious  order,  but  it  is  the  piety,  good 
example  and  regularity  of  those  who  compose  it ; yet  with 
how  many  failings  have  I not  to  reproach  myself ! What 
wrongs  I have  inflicted  on  my  Institute  by  m}^  disobedience 
and  bad  example  ! Ah ! deign  to  pardon  me  by  the  merits 
of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


1 Rom.  xi.  13. 


OBSERVANCE  OE  RULES. 


65 


■ THIRTY-SEVENTH  SUBJECT. 

OBSEKVANCE  OF  RULES  CONSTITUTES  THE  HAPPINESS  OF  A RE- 
LIGIOUS. 

Blessed  are  the  undefiled  in  the  way  who  walk  in  the  law  of  the  Lord.— 
Ps.  cxviii.  1. 

God  will  not  be  outdone  in  generosity ; the  more  we 
give  to  Him,  the  more  He  renders  back  to  us ; the  more 
earnestly  we  emleavor  to  serve  Him,  the  more  does  He 
console,  animate,  encourage  and  reward  us.  Hence  this 
sweetness,  these  divine  consolations,  this  unction,  this  in- 
terior peace  which  the  Holy  Ghost  compares  to  a contin- 
ual feast J which  the  faithful  Religious  finds  in  the  observ- 
ance of  his  rule,  and  which  he  would  not  exchange  for  all 
that  the  world  offers  him  most  advantageous,  most  agree- 
able, most  seductive. 

It  is  in  tasting,  in  feeling  this  happiness,  that  the  good 
Religious  can  say  with  St.  Francis  Xavier,  It  is  enough,  0 
Lord,  it  is  enough  ! If  such  a Religious  meets  annoyances, 
he  finds  relief  at  the  foot  of  his  crucifix,  in  prayer,  in  me- 
ditation, in  holy  communion,  in  the  practice  of  some  mor- 
tification, or  in  offering  some  sacrifice. 

Besides,  what  could  trouble  a Religious  fervent  and  re- 
gular, would  it  be  poverty  ? The  remembrance  of  Him 
who  had  not  where  to  lay  His  head  ^ — makes  him  think  that 
he  is  too  rich,  that  he  is  too  much  at  his  ease ; would  it 
be  sufferings  ? But  the  sight  of  his  crucifix  makes  him 
find  them  always  too  sweet ; thus  he  is  led  to  ask,  with  St. 
Theresa,  Either  to  suffer  or  to  die  ! or  with  the  hol}^  Madelaine 
de  Pazzi,  Not  to  die,  hut  to  suffer  ! Would  it  be  contradictions 
and  humiliations?  But  he  has  too  great  a desire  to  imi- 
tate his  divine  Master,  and  learn  from  Him  to  become 
meek  and  humble  of  hearts  Would  it  be  in  sacrifices  de- 
manded by  obedience?  But  the  grace  of  Him  who  was 

1 Prov.  XV.  15.  2 St.  Mat.  viii.  20.  3 St.'Mat.  xi.  29. 


56 


PARTICULAR  EXAMEN. 


obedient  unto  death,  even  the  death  of  the  Gross, ^ sustains  him 
and  consoles  him  ; would  it  be  sicknesses  and  infirmities  ? 
But  the  remembrance  of  his  past  faults  renders  these  sup- 
portable to  him,  nay — even  sometimes  sweet  and  agreeable. 

As  this  religious  serves  his  Lord  with  a constant  and 
undivided  will,  and  fulfils  his  duties  with  joy,  he  finds  the 
yoke  of  Jesus  Christ  easy  and  His  burthen  light.-  He  may 
indeed  for  a time  find  himself  in  a state  of  diyness,  or 
scruple,  or  anxiety,  but  ^oon  interior  grace  sustains  him, 
and  gives  him  a resignation  which  will  be  to  him  new  sub- 
ject of  consolation. 

Let  us  see  now  if  we  have  any  share  in  this  happiness 
of  a veiy  regular  religious.  _ Are  we  happy  in  the  service 
of  God  ? If  we  are  not,  let  us  see  what  can  be  the  reason. 
Are  we  regular?  Are  we  assiduous  in  aU  our  exercises? 
Do  w'e  perform  them  with  earnestness  ? Are  we  faithful 
in  little  things  ? Do  we  shun  the  world  as  far  as  we  are 
able  ? Do  we  attach  ourselves  to  God  with  all  our  heart  ? 
In  a word,  do  we  seek  happiness  where  it  is  to  be  found, 
and  where  God  has  placed  it  for  us  ? If  it  is  thus,  we  may 
sa}"  Avith  the  prophet : How  great  is  the  multitude  of  Thy 
sweetness,  0 Lord,  which  Thou  hast  hidden  for  them  that  fear 
Thee! — Ps.  xxx.  20. 

Pause. 

Act  of  Contrition. — Senseless  that  I have  been!  In 
place  of  seeking  happiness  in  order,  and  in  observance  of 
my  rules,  I have  perhaps  sought  it  in  levity  and  external 
gratifications  ; and  not  only  have  I not  found  it  there,  but 
farthermore,  I have  offended  my  God  and  given  scandal 
to  my  neighbor  1 Pardon,  O my  God,  pardon  me  through 
the  merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

1 make  the  resolution  to 


’ PhUip.  ii.  8. 


2 St.  Mat.  xi.  30. 


OBSERVANCE  OF  RULES. 


57 


THIKTY-EIGHTH  SUBJECT. 

OBSERVANCE  OF  THE  RULES  EDIFIES  OUR  NEIGHBOR  AND  LEADS 
HIM  TO  GOD. 

We  are  the  good  odor  of  Christ  uato  God. — II.  Coe.  ii.  15. 

Words  may  indeed  have  some  power  over  the  mind  and 
over  the  heart,  but  what  are  they  compared  to  example  ? 
Example  is  the  lesson  most  persuasive,  most  attractive, 
most  efficacious.  Example  is  without  reply,  without  dis- 
cussion ; it  leaves  no  place  for  excuse  or  evasion.  It  suffi- 
ces a person  to  have  preserved  a little  faith,  a little  good- 
will, to  be,  as  it  were,  forced  to  say : ‘‘  Others  observe  the 
rules,  are  obedient,  are  assiduous  in  the  exercises,  endure 
the  trials  of  their  state,  support  the  privations  it  imposes  ; 
what  they  do  then  is  not  above  natural  strength  aided  by 
grace ; I am  able  then  to  do  the  same.  By  their  regularity, 
my  brothers  insure  their  salvation — why  should  I not  as- 
sure mine  ? Observance  of  the  rules  renders  others  con- 
tented and  happy,  full  of  joy — why  should  I not  seek  to 
share  their  happiness  ?” 

How  many  young  persons  would  have  failed  in  their 
duty,  in  their  vocation,  would  have  been  lost,  without  the 
example  of  some  fervent  religious  ! It  is  pleasant  to  live 
with  him  who  is  regular — to  be  near  him,  to  pray,  to  act 
with  him  ; his  presence  suffices  to  animate,  to  encourage, 
and  to  gain  the  hearts  of  others  to  God, 

Do  we  comprehend  the  power  of  good  example?  Are 
we  persuaded  that  the  most  regular  religious  of  a house  is 
the  most  useful  for  the  glory  of  God  and  the  salvation  of 
our  neighbor  ? Do  we  act  on  these  principles  ? Is  our 
conduct  at  home  calculated  to  edify,  to  lead  to  good,  to 
put  to  shame  the  irregular,  to  sustain  the  weak,  to  gain 
souls  to  God  ? 

Do  fidelity  in  little  things,  regularity,  appHcation  to  our 


5S 


rAr.TICUIAR  EXAMEN. 


duties,  constitute  the  subject  of  our  solicitude,  of  our  emu- 
lation, of  our  earnest  endeavor  ? 

Our  conduct,  when  not  in  community — has  it  a tendency 
to  lead  others  to  God  ? Our  intercourse  with  our  brothers 
and  our  pupils — is  it  such  as  to  make  salutary  impressions, 
to  leave  in  their  minds  edifying  recollections  ? and  can  we 
apply  to  ourselves  what  St.  Paul  says  : Your  emulalion  hath 
provoked  very  many. — II.  Cor.  ix.  2. 

Pause. 

Act  of  Contrition. — I should  have  edified  my  brothers, 
have  led  them  to  good,  taught  them  by  my  example  that 
thy  3’'oke  is  easy  and  Thy  burthen  light  far  from  that,  I 
have  scandalized  them,  perhaps,  by  my  irregularities.  Ah  ! 
how  culpable  I am ! But  I repent  with  all  my  heart,'  O 
my  God ! and  pray  for  Thy  pai*don.  Grant  me,  by  the 
merits  of  Jesus  and  the  intercession  of  Mary,  grace  to  do 
better  in  future. 

I make  the  resolution  to 


THIRTY-NINTH  SUBJECT. 

VIOLATION  OF  RULES  CONSTITUTES  THE  UNHAPPINESS  OF  TUB 
RELIGIOUS. 

He  that  neglecteth  his  own  way  shall  die.— Prov.  xix.  16. 

Man  has  need  of  a certain  measure  of  happiness  and 
contentment.  The  good  religious  finds  this  happiness  and 
this  contentment  in  the  consolations  he  receives  from  God, 
in  recompense  for  his  fidelity  to  His  rules,  and  in  the  ap- 
proval of  his  conscience  ; but  the  bad  religious — where 
will  he  find  this  happiness  ? 

It  will  not  be  in  the  practice  of  his  rules,  because  he  has 
not  observed  them  ; it  will  not  be  in  spiritual  consola- 
tions, for  he  has  not  merited  such  ; it  will  not  be  in  the 
testimony  of  his  conscience,  for  it  only  addresses  him 
’ St.  Matt.  xi.  30. 


VIOLATION  OF  BULLS. 


59 


bitter  reproaches  on  his  laxity,  on  his  indifference,  on  his 
omissions,  on  the  little  benefit  which  he  draws  from  the 
Sacraments  which  he  receives,  from  his  examinations,  and 
from  all  his  other  exercises. 

Will  he  find  this  happiness  in  the  company  of  his  con-- 
freres,  in  the  exercise  of  his  occupations  ? No,  for  every- 
thing is  a burden  to  him,  everything  is  distasteful.  Will 
the  irregular  religious  find  this  happiness  in  the  world? 
He  imagines  so,  and  in  this  idea  he  seeks  it,  to  establish 
with  it  certain  relations,  certain  communications;  he  seeks 
expedients  to  procure  visits,  and  to  return  them ; but  not 
only  is  the  world  incapable  of  offering  him  anything  which 
would  satisfy  him,  he  cannot  abandon  himself  completely 
to  it — he  can  see  it  only  as  it  were  in  passing — that  is  to 
say,  too  much  to  forget  it,  and  not  enough  to  satisfy, 
much  less  satiate  him. 

Hence  this  uneasiness,  this  restlessness,  this  constraint 
of  a soul,  which  can  seldom  do  that  which  it  would  most 
choose  to  do,  and  which  is  obliged  constantly  to  do  that 
which  it  would  not.  Thus  the  yoke  of  the  Lord  becomes 
every  day  harder,  and  His  burden  heavier. 

Let  us  now  see  how  it  is  with  ourselves.  Are  we  happy 
in  our  position  ? Do  we  merit,  by  our  piety,  our  regular- 
it}^,  our  fervor,  that  God  should  console  us?  Have  we  any 
control  of  our  passions?  Do  not  our  inclinations  rule 
over  us  ? Do  we  not  deserve  the  reproach  which  St.  Paul 
addressed  to  the  Galatians  : 0 senseless  Galatians,  who  hath 
bewitched  you,  that  you  should  not  obey  the  truth,  before  whose 
eyes  Jerusalem  hath  been  set  forth,  crucified  among  you  ? — 
Gal.  iii.  1. 

Pause. 

Act  of  Contrition. — O my  God,  how  grieved  I am  to 
have  sought  my  happiness  and  my  contentment  in  remiss- 
ness and  neglect  of  my  duties,  instead  of  seeking  it  in 
Thee,  and  in  the  fulfilment  of  my  obligations!  Pardon 


GO 


PARTICULVR  EXAMEN. 


me,  through  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary. 

I make  the  resolution  to 


FOKTIETH  SUBJECT. 

VIOLATION  OF  RULES  IS  THE  RUIN  AND  THE  DISHONOR  OF  AN 
INSTITUTE. 

I have  stuck  to  Thy  testimonies,  0 Lord ; put  me  not  to  shame. — Ps. 
cxviii.  31. 

All  Keligious  Orders  have  procured  for  the  Church  and 
for  her  children  the  greatest  advantages  in  their  begin- 
nings ; because  those  who  composed  them  were  pious, 
fervent,  and  orderly ; but  many  becoming  relaxed,  ceased 
to  be  useful ; they  gradually  lost  that  lustre  and  reputa- 
tion which  had  encircled  them,  and  finally  disappeared, 
leaving  only  their  name,  and  their  sad  records  in  the  his- 
tory of  the  Church. 

No ! it  is  not  men  of  the  world,  not  even  the  enemies 
of  religious,  who  have  most  power  to  destroy  a Religious 
Order,  but  rather  its  own  disorderly,  sensual,  disobedient, 
self-willed,  worldty,  discordant  members. 

As  the  regular  religious  are  the  strength  and  support 
of  their  Order,  so  we  may  say  that  the  irregular  are  its 
destroyers.  It  is  they  who  sap  its  foundation,  who  ruin 
it,  or  at  least  render  it  useless.  It  is  they  also  who  will 
be  answerable  for  the  good  which  it  might  have  done,  and 
did  not ; for  the  evil  which  it  might  have  prevented,  and 
did  not ; and  for  the  scandal  which  it  will  have  given,  in 
place  of  the  edification  which  it  was  called  on  to  spread 
among  the  faithful. 

Let  us  examine  now  our  conduct  in  this  respect,  and 
answer  to  our  conscience.  Are  we  regular?  Are  we  edi- 
fying ? Do  we  sustain  the  Institute  by  our  regularity,  or 


SPIEITU4L  EEiVDING. 


61 


do  we  undermine  it  by  our  failings  ? Would  our  Insti- 
tute and  its  rules  long  exist  if  it  had  us  alone  to  sup- 
port it  ? 

Let  us  enter  seriously  into  ourselves,  and  not  assume 
such  a responsibility ; let  us  guard  ourselves  against  in- 
curring the  reproach  which  St.  Paul  addressed  to  the 
Pomans  : The  name  of  God  through  you  is  blasphemed  among 
the  Gentiles  ? — Komans  ii.  2i. 


Pause. 

Act  or  Contrition.  — I have  often  said  that  I loved  my 
Institute,  and  nevertheless,  instead  of  giving  proofs  of 
this  by  fidelity  to  my  rules,  I have  perhaps  caused  it  to  be 
despised,  through  the  irregularity  of  my  conduct.  I ask 
pardon  for  this,  O my  God,  and  I firmly  resolve  to  con- 
duct myself  henceforth  in  a manner  so  edifying,  that  I 
may  gain  for  it  the  esteem  of  all  with  whom  I may  have 
intercourse.  Deign  to  render  me  faithful  to  it.  I ask 
Thee  this  through  the  intercession  of  Mary. 

I make  the  resolution  to  


FOKTY-FIEST  SUBJECT. 

SPIRITUAL  READING. 

Attend  unto  reading,  to  exhortation,  and  to  doctrine.— I.  Tem.  iv.  13. 

By  spiiitual  reading  is  understood,  that  of  a work  treat- 
ing not  of  things  futile,  light,  amusing,  but  that  of  a book 
pious,  edifying  and  instructing,  which  leads  us  to  the  love 
of  God,  to  the  practice  of  virtue,  to  the  knowledge  of  our- 
selves, to  a separation  from  the  world,  to  the  fulfihnent  of 
the  duties  of  our  station. 

A spiritual  book  thus  chosen,  becomes  a lamp  which 
enhghtens  our  souls  in  the  paths  of  virtue  ; it  is  a silent 
preacher,  who  tells  us  the  truth  without  fatiguing  us,  a 


62 


TARTICULAR  EXAIMEN. 


ph3’^sician  who  heals  without  paining  us,  a master  who 
reproves  without  irritating  us,  a friend  who  obliges  us 
without  importunity. 

By  spiritual  reading  we  learn  to  know  God  and  His 
adorable  perfections  ; by  reading  we  dive  into  the  holy 
truths  of  religion  ; by  reading  we  learn  to  know  the 
lives  of  those  men  illustrious  in  sanctity,  who  have  edi- 
fied the  Church  by  the  splendor  of  their  virtues  ; by  read- 
ing we  learn  to  become  holy  ourselves. 

In  fine,  is  it  not  often,  at  the  close  of  a good  reading, 
that  an  interior  voice  seems  to  say  to  us  : “ Why  canst 
thou  not  do  what  so  many  others  have  done  ? Hast  thou 
less  interest  in  correcting  thyself  of  such  defects,  in  prac- 
tising such  virtues,  in  assuring  thy  salvation,  than  those 
who  have  preceded  thee — who  have  left  thee  the  souve- 
nirs of  their  holy  lives,  and  the  help  of  their  good  coun- 
sels ?” 

Have  we  made  our  readings  with  attention  and  piety  ? 
h.ave  we  made  them  with  a desire  to  profit  by  them  ? have 
we  made  application  to  ourselves  of  what  we  found  fitting 
our  needs  ? have  these  readings  disposed  us  to  apply  our- 
selves well  to  prayer,  self-examination,  etc.  ? — in  a word, 
have  we  gathered  from  them  fruit  for  our  spiritual  ad- 
vancement ? 

Have  we  chosen  pious  books  which  speak  to  us  of  God, 
of  Jesus  Christ  our  divine  Saviour,  of  Mary  our  good 
mother,  of  the  virtues  proper  to  our  state,  of  poverty,  of 
holy  purit}",  of  obedience,  humility,  modesty,  of  mortifica- 
tion, of  zeal  for  the  salvation  of  souls  ? 

Have  we  not,  on  the  contrary,  employed  much  time  in 
the  perusal  of  curious  works,  futile,  and  more  liable  to 
distract  us  than  to  keep  us  recollected  in  God  ? Have  we 
not  sought  in  them  elegance  of  language  rather  than  a 
profitalfie  subject  ? 

Have  we  not  rendered  this  occupation  useless  through 


SPIKITUAL  CONTERENCES  AND  THEIR  UTILITY.  63 

our  want  of  application,  and  have  we  not  even  omitted  it 
through  indolence  and  indifference  to  our  perfection  ? 
Let  us  take  for  a model  that  holy  proselyte  who  merited 
the  grace  of  baptism,  by  reading  holy  books,  and  imagine 
that  it  is  of  us  that  the  holy  Deacon  Philip  asks  if  we 
meditate  and  understand  that  which  we  read  ? — Acts  viii.  30. 

Pause. 

Act  of  Contrition. — Permit  not,  Lord,  that  I render 
useless  this  means  of  salvation  which  Thou  hast  placed 
in  my  hands.  It  is  true  that,  by  reason  of  my  abuse  of  it, 
I well  merit  to  be  deprived  of  it ; but  Thou  art  rich  in 
mercy,  and  I promise  to  make  my  spiritual  readings  more 
useful  than  I have  hitherto  done.  I hope,  through  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary,  Thou 
wilt  bestow  Thy  blessing  on  this  exercise,  and  grant  me 
grace  to  profit  by  it. 

I make  the  resolution  to 


FOKTY-SECOND  SUBJECT. 

SPIRITUAL  CONFERENCES  AND  THEIR  UTILITY. 

The  word  of  God  is  living  and  effectual. — Heb.  iv.  1. 

How  good  and  how  pleasant  it  is  for  brethren  to  dwell  together 
in  unity,''  having  but  one  heart  and  one  soul  It  is  not  less 
so  to  hear  them  mutually  exhort  each  other  to  the  prac- 
tice of  virtue  ; to  hear  one  speak  of  the  love  of  God  and 
our  neighbor,  of  zeal  for  the  salvation  of  souls,  and  es- 
pecially for  the  instruction  of  the  poor ; another— of  the  grace 
of  the  holy  vocation  to  a religious  hfe  ; this  one — of  es- 
trangement from  the  world,  and  of  the  distance  at  which 
it  should  be  kept  by  evgj.-y  one  consecrated  to  God  ; that 
one — of  the  merits  of  obedience,  poverty,  mortification. 


* Ps.  CXXX.  1. 


2 Acts  iv.  32. 


64- 


PAETICULAR  EXAMEN. 


modesty,  and  those  other  virtues  which  are  the  essence  of 
the  religious  life. 

How  beautiful,  how  edifying  it  is,  to  see  the  members 
of  a pious  community  united  in  one  spirit,  to  listen  to  the 
words  of  life  and  salvation  addressed  to  them ! How 
beautiful  to  see  them,  to  hear  them,  mutually  excite  each 
other  to  the  love  of  God,  and  of  Jesus  Christ  our  Lord,  fol- 
lowing the  example  of  the  Seraphim,  who  beat  their  wings, 
so  to  say,  to  acquire  more  zeal,  if  possible,  for  the  glory  of 
God,  and  more  love  for  His  adorable  majesty  ! How  beau- 
tiful, how  edifying  it  is,  to  see  these  admirable  merchants 
of  the  kingdom  of  Heaven  constantly  seeking  to  combine 
the  means  most  efficacious  to  assure  their  eternal  for- 
tune ! Skilful  and  indefatigable  physicians,  they  study 
with  the  greatest  care  the  means  most  proper  to  heal  the 
wounded  soul,  and  to  make  it  live  that  supernatural  life 
to  which  it  is  called. 

Is  it  thus  we  have  taken  part  in  spiritual  conferences  ? 
nave  we  not,  on  the  contrary,  assisted  at  them  with  dis- 
taste, even  so  as  to  awaken  scandal  by  our  lukewarmness 
and  indifference  ? Have  we  listened  with  attention  to  what 
was  said,  or  profited  by  it?  have  we  considered  that,  feeble 
as  we  are  in  the  practice  of  virtue,  and  with  so  little  con- 
trol over  ourselves,  it  is  infinitely  useful  to  us  to  hear 
spoken  of,  the  virtues  befitting  us,  and  the  motives  which 
should  engage  us  to  practise  them  ? do  we  apply  to  our- 
selves the  words  of  St.  Paul : Teaching  and  admonishing 
one  another  in  psalms,  hymns,  and  spiritual  eanticles  / that  is 
to  say,  by  the  word  of  God?  Finally,  have  we  not  been 
like  that  seed  which  fell  upon  a rock,  and  as  soon  as  it  was 
sprung  up,  it  withered  away,  because  it  had  no  moisture  ? — St. 
Luke  viii.  6,  13. 

Pause. 

Act  of  Contrition. — O my  God,  how  often  I have  for- 


* Ooloss.  iii.  18. 


CONYEESATIOKS  DUEING  EECEEATIONS. 


65 


gotten  Thy  presence  during  spiritual  conferences ! I 
have  failed  in  respect  for  Thee  and  Thy  Divine  word  ; 
I ask  pardon  and  grace  to  correct  myself,  through  the 
merits  of  Jesus  Christ  my  Saviour,  and  the  intercession  of 
Mary. , 

I make  the  resolution  to 


FOETY-THIRD  SUBJECT. 

CONVERSATIONS  DURING  RECREATIONS. 

If  any  man  speak,  let  him  speak  as  the  words  of  God. — I.  St.  Peter  iv. 

11. 

Let  no  evil  speech  proceed  from  your  mouth. — Ephe.  iv.  29. 

The  mind,  as  well  as  the  body,  has  need  of  taking,  from 
time  to  time,  some  rest,  in  order  to  renew  its  forces,  or  it 
would  become  enervated,  and  incapable  of  acting  with 
that  attention  and  fervor  which  the  service  of  God  de- 
mands. It  is  in  these  intentions  that  most  founders  of 
religious  orders  have  assigned  to  their  spiritual  children 
some  moments  of  recreation  after  rej^ast.  They  have  at 
the  same  time  prescribed  the  manner  of  taking  this  relax- 
ation. They  have  desired  that  all  which  passed  then 
should  be  orderly,  and  to  the  edification  of  our  neighbor. 

Entering  into  these  views,  have  we  taken  this  exercise 
as  if  in  the  presence  of  God,  having  for  its  object  only 
His  glory  and  our  salvation  ? Have  we  avoided,  at  such 
times,  both  in  our  conduct  and  in  our  words,  all  that 
might  pain  our  brothers?  Have  we  never  disturbed  good 
order  by  frivolities  and  misplaced  pleasantries,  interrupt- 
ing others  to  obtrude  our  opinions,  and  under  the  influ- 
ence of  self-love,  assuming  that  we  were  able  to  speak 
better,  know  better,  and  understand  better  than  others  ? 
Have  we  not  scandalized  our  brothers  by  unbefitting  dis- 
courses, b}^  a spirit  of  contention,  desiring  always  to  prove 
ourselves  right,  and  to  make  our  opinions  predominate? 


CG 


PARTICUL^vn  EXaMEN. 


Have  we  never  been  wanting  in  charity,  giving  pain  to 
those  present,  speaking  evil  of  the  absent,  and  especially 
of  those  invested  with  authority,  whether  in  the  ecclesi- 
astic or  civil  order,  or  those  in  our  own  ? 

Have  we,  during  these  recreations,  spoken  of  God,  of 
virtue,  of  our  duties?  Have  we  striven  to  do  good,  yet 
without  affectation  ? Do  we  take  the  necessary  precau- 
tions to  render  our  conversations  useful,  agreeable,  or  at 
least  supportable  to  all,  as  far  as  possible  ? Do  we  oblige 
ourselves  to  put  in  practice  what  St.  Paul  recommends, 
speaking  of  pious  conversations  : If  anything  he  revealed  to 
another  'sitting,  let  him  come  forward  to  speak,  and  let  the 
first  hold  his  peace.  For  you  may  all  prophesy  one  by  one 
that  all  may  learn,  and  all  may  be  exhorted. — I.  Coiun.  xiv.  30. 

Pause. 

Act  of  Contrition. — O my  God!  I ask  pardon  of  Thee 
for  all  the  faults  I have  committed  in  recreations,  in  not 
speaking  of  Thee  and  Thy  attributes,  of  the  wonders  Thou 
hast  performed,  and  of  the  virtues  which  Thy  servants 
have  practised  to  please  Thee.  I have  chosen  to  entertain 
m^^self  with  trifles  and  frivolities,  because  often  I have 
been  devoid  of  Thee,  through  inattention  at  prayer  and 
spiritual  reading,  and  the  reading  at  table,  being  ordina- 
rily too  worldly,  too  much  occupied  with  useless  things. 
Pardon,  O Lord,  this  want  of  respect  for  Thy  divine 
presence,  and  this  bad  example  which  I have  given  to  my 
brothers.  I ask  it,  through  the  merits  of  Jesus  Christ, 
Thy  Son,  and  the  intercession  of  the  most  holy  Virgin 
Mary,  my  good  Mother. 

I make  the  I'esolution  to 


CONSCIENCE. 


67 


FOETY-FOUETH  SUBJECT. 

CONSCIENCE. 

All  that  is  not  of  faith  is  sin. — Eom.  xiv.  23. 

Conscience  is  a light  which  God  has  placed  within  us, 
by  which  man,  aided  by  grace,  may  render  testimony  to 
himself  of  the  good  or  of  the  evil  which  he  does. 

Conscience  is  a mirror  which  reflects  all  our  deeds  ; it 
is  a book  in  which  are  inscribed  all  the  actions  of  our  life  , 
it  is  a tribunal  before  which  our  thoughts  and  acts,  in  a 
word,  our  entire  life,  is  exposed,  to  be  compared  with  the 
obligations  imposed  upon  us  by  the  commandments  of 
God  and  the  Church,  and  the  duties  of  our  profession. 

It  is  that  interior  voice  which  cries  without  ceasing  to 
the  ears  of  the  soul — Perform  this  good  deed,  practise 
this  virtue,  because  God  wills  it ; but  reject  that  thought, 
because  it  is  evil ; resist  that  desire,  because  it  is  sinful ; 
avoid  that  action,  because  God  has  forbidden  it ; permit 
not  yourself  that  step,  because  it  will  be  the  beginning  of 
your  ruin ! 

Let  us  then  hear  that  voice  with  the  greatest  docility  ; 
let  us  not  permit  ourselves  to  be  deceived  by  the  enemy 
of  our  salvation,  nor  allow  ourselves  to  be  surprised ; 
let  us  satisfy  our  consciences,  lest  perhaps  the  adversary  de- 
liver thee  to  the  yudye'  Let  us  think  on  these  words,  ad- 
dressed to  the  Bishop  of  Laodicea : Thoa  sayest  I am  rich, 
and  made  wealthy,  and  have  need  of  nothing,  and  knowest  nol 
that  thou  art  wretched  and  miserable,  and  poor  and  blind, 
and  naked. — Apoc.  iii.  17. 

Pause. 

Act  of  Contrition. — O Jesus,  my  way,  my  truth,  and 
my  life  h I ask  Thy  forgiveness  for  having  so  often  neg- 
lected to  follow  the  lights  of  my  conscience,  for  having 


’ St.  Matt.  V.  25. 


2 St,  John  xiv.  6. 


68 


PAimCULAll  EXAMEN. 


SO  often,  like  the  impious  Herod,  killed  Thy  precursor,  in 
resisting  Thy  inspirations.  Pardon  me,  I conjure  Thee, 
by  the  merits  of  that  adorable  blood  which  flowed  from 
Thy  sacred  heart,  and  by  the  intercession  of  Mary,  the 
mirror  of  justice. 

I make  the  resolution  to 


FOKTY-FIFTH  SUBJECT. 

KNOWLEDGE  OF  ONe’s  SELF. 

I am  the  man  that  sees  my  poverty. — Lam.  iii.  1. 

We  apply  ourselves  eagerly  to  human  sciences  by  reason 
of  the  satisfaction  we  find  in  them  ; but  it  is  not  so  with 
the  study  of  ourselves,  the  study  of  our  consciences,  be- 
cause that  humiliates  us,  and  preaches  to  us  penance  and 
reformation.  This  knowledge  is  nevertheless  necessary 
and  indispensable  to  our  salvation. 

It  is  absolutely  necessary  for  us  to  hold  communion 
with  oui’selves,  that  we  may  know  by  what  spirit  we  are 
animated,  to  what  we  are  inclined,  what  we  most  desire, 
what  we  seek  after  with  the  gi^eatest  avidity,  what  motives 
actuate  us,  and  in  what  state  we  find  our  consciences. 

We  must  know  our  evil  intentions,  in  order  to  combat 
them  ; our  faults,  that  we  may  eradicate  them  ; our  sins, 
that  we  may  confess  and  do  penance  for  them.  “ O my 
God,”  said  St.  Augustine,  “ grant  that  I may  know  Thee,  and 
know  myself ; that  I may  know  Thee  to  love  and  esteem  Thee, 
and  know  myself  to  despise,  humiliate  and  punishT 

Do  we  know  ourselves  ? What  have  we  been  ? what 
are  we?  what  do  we  say  of  ourselves?  what  do  we  think 
of  oui’selves  ? what  do  our  brothers  say  of  us  ? what  do 
they  think  of  us?  what  do  the  Angels  say  of  us?  what  is 
it  God  Himself  says  of  us  ? 

Have  we  lively  faith,  a firm  hope,  an  ardent  charity  ? 


KNOWLEDGE  OF  ONE’S  SELF. 


G9 


What  is  that  which  reigns  in  our  hearts  ? is  it  grace  ? is  it 
sin  ? is  it  nature  ? 

Do  we  profit  by  the  Sacraments  which  we  receive?  A 
single  communion  suffices  to  make  a saint  ; what  benefits 
have  we  drawn  from  ours  ? a single  confession  may  suffice 
to  convert  a great  sinner,  and  ours — have  they  removed 
from  us  a single  fault?  have  they  procured  us  a single 
virtue  ? 

How  do  we  make  our  prayers,  our  supplications,  our 
readings  ? How  do  we  recite  the  Rosary  ? What  is  our 
charity  for  our  neighbor  ? Are  we  zealous  for  our  own 
salvation,  and  for  that  of  those  whom  Providence  has 
confided  to  our  care?  Have  we  any  control  over  our 
senses  ? 

Do  we  observe  silence,  according  to  our  rules  ? Do  we 
not  often  sin  in  words  contrary  to  charity,  words  of  mur m ur- 
ing  and  discontent? 

Do  we  guard  our  modesty,  never  permitting  ourselves 
a single  glance  which  might  leave  a bad  impression? 

Are  we  reserved  with  regard  to  people  of  the  world, 
never  permitting  to  ourselves  any  unreasonable  inter- 
course, any  step,  any  visit,  not  necessary,  and  without 
permission? 

How  do  we  respond  to  gTace  ? instead  of  being  guided 
by  its  salutary  suggestions,  are  we  not  so  unhappy  as  to 
resist  and  repulse  them  ? Do  we  not  suffer  ourselves  to 
indulge  in  self-love,  in  sentiments  of  pride,  of  vanity,  a 
desire  for  honors  and  praises  ? Instead  of  opposing  our 
inclinations  by  penance  and  mortifications,  do  we  not  favor 
them,  by  seeking  our  own  comfort  and  ease  ? 

Alas ! we  occupy  ourselves  with  a thousand  trifles  ; we 
study  the  defects  of  others,  their  inclinations,  their  char- 
acters, forgetting  often  that  we  are  more  culpable  than 
they ! 

Let  us,  then,  examine  ourselves,  and  let  us  see  whether 


70 


rARTICULAR  EXAMEN. 


we  can  say  with  St.  Paul : I am  not  conscious  to  myself  of 
anything ; yet  am  I not  hereby  justified,  but  He  that  judgelh  me 
is  the  Lord. — I.  Cor.  iv.  4. 


Pause. 

Act  of  Contrition. — Lord,  grant  that  I may  know  my- 
self and  know  Thee  ! that  I may  know  my  defects  and  my 
evil  inclinations  to  combat  and  overcome  them  ; that  I 
may  know  Thee,  O Beauty ! ever  ancient  and  ever  new,  to 
love  Thee  ever,  more  and  more.  I ask  Thy  pardon,  O my 
God,  for  having  so  seldom  applied  myself  to  know  Thee 
and  know  myself  ; deign,  I pray  Thee,  to  grant  me,  by  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary,  the 
necessary  graces  and  lights  to  make  rapid  progress  in  this 
double  knowledge. 

1 make  the  resolution  to. .... . 


FOKTY-SIXTH  SUBJECT. 

GENERAL  EXAMEN  OF  THE  DAY. 

Give  an  account  of  thy  stewardship.— St.  Luke  xvi.  2. 

By  this  general  examination  we  do  not  understand  pre- 
cisely that  which  is  made  for  a general  confession,  nor 
even  that  made  to  prepare  for  an  ordinary  confession,  but 
only  that  which  every  good  Christian,  and  much  more 
every  person  consecrated  to  God,  should  make,  each  even- 
ing, before  lying  down  to  sleep,  in  order  to  render  to 
himself  an  account  of  the  day,  by  a knowledge  of  what 
he  has  done,  of  good  or  of  evil,  during  that  time. 

This  examen  is  of  very  great  utilitj^ : First,  to  render  us 
more  humble  at  the  sight  of  the  faults  we  daily  commit, 
and  of  the  little  good  we  do.  Secondly,  to  dispose  us  to 
appear  before  God  with  greater  confidence,  if  He  should 
judge  proper  to  call  us  to  Him  during  the  night.  Thirdly, 


GENERAL  EXAMEN  OF  THE  DAY. 


71 


to  save  onr  soul  from  being  enveloped  in  a multitude  of 
defects  which  insensibly  would  blind  it,  would  render  it 
callous  to  offending  God,  and  expose  it  to  forget,  or  wil- 
fully neglect,  to  accuse  itself,  at  the  holy  tribunal  of  pen-  ^ 
ance,  of  certain  even  considerable  faults. 

What  is  our  conduct  in  this  respect  ? Do  we,  before 
lying  down  to  sleep,  examine  ourselves  ? Do  we  render 
an  account  to  ourselves  of  our  thoughts,  our  words,  our 
actions  ; of  our  prayers,  our  pursuits  ; of  our  relations 
with  our  brothers,  with  our  pupils,  with  their  parents,  and 
others  with  whom  we  have  had  intercourse?  Do  we 
question  our  memory  on  the  souvenirs  which  have  occu- 
pied it,  our  heart  upon  its  sentiments,  our  will  on  its 
deeds  ? our  eyes  on  their  uses,  our  hands  on  what  they 
have  accomplished,  our  feet  on  their  steps  ? Is  it  in  the 
presence  of  God  ? Is  it  seriously  ? Is  it  with  profit  ? 
Do  we  enter  into  the  feelings  of  the  penitent  king  when  he 
exclaimed  : Mij  iniquities  are  gone  over  my  head,  and,  as  a 
heavy  burthen,  are  become  heavy  upon  me  / but  I will  trust 
in  Thy  mercy,  for  a contrite  and  humble  heart,  0 God,  Thou 
wilt  not  despise. — Ps.  1.  19. 

Pause. 

Act  of  CoN'rarnoN. — O,  how  confused  and  humiliated  I 
should  be,  O my  God,  if  each  evening  I seriously  exam- 
ined my  conscience  ! How  many  thoughts,  how  many 
words,  how  many  actions,  how  many  omissions  I should 
have  to  reproach  myself  with ! But  I reproach  myself  for 
them  now.  Lord,  and  I humbly  ask  Thy  pardon  for  them, 
by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

/ make  the  resolution  to 


’ Ps.  xxxvii.  5. 


72 


rARTICULAR  EXAMEN. 


FORTY-SEVENTH  SUBJECT. 

THE  NECESSITY  OF  THE  EXAMEN, 

I passed  by  the  field  of  the  slothful  man, and  behold  it  was  all 

filled  with  nettles. — Pnov.  xxiv.  30. 

The  conscience  of  one  who  does  not  examine  himself  is 
like  the  field  of  the  slothful  man,  where  brambles  and 
thorns  stifle  the  good  seed.  It  is  a dark  dungeon,  which 
light  never  penetrates  ; it  is  a criminal  about  to  appear  at 
the  tribunal  without  having  provided  aught  for  his  de- 
fence. 

On  the  contrary,  all  is  clear,  all  in  order,  and  all  ready 
with  him  who  examines  himself  with  care.  He  is  indeed 
a criminal  who  must  be  judged,  but  his  defence  is  per- 
fectly prepared,  his  defenders  are  instructed,  he  has  made 
for  himself  a friend  of  his  Judge,  he  has  gained  over  his 
witnesses,  he  has  destroyed  that  which  would  have  con- 
victed him,  that  is  to  say,  his  sins,  by  contrition,  confes- 
sion, penance.  Without  doubt  man  knoweth  not  to  a cer- 
tainty, whether  he  he  worthy  of  love  or  hatred  but  he  has  a 
hope  well  founded  that  he  shall  escape  condemnation,  for 
he  has  himself  condemned  all,  punished  all,  expiated  all. 

Does  conscience  render  us  this  good  testimony  ? Have 
we  done  all  we  could,  by  the  aid  of  grace,  to  know  our- 
selves well  ? Have  we  asked  the  light  of  the  Holy  G-host 
before  making  an  examination  ? Have  we  implored  the 
succors  of  Mary,  the  tender  mother  of  mercy  and  the  ref- 
uge of  sinners  ? Have  we  sounded  the  innermost  recesses 
of  our  conscience  ? Do  we  know  it  ? Can  we  be  tranquil 
on  its  state  ? If  we  were  obliged  at  this  moment  to  ap- 
pear before  God,  would  we  have  nothing  to  do,  nothing  to 
repair,  nothing  to  clear  up  ? To  prevent  the  unhappiness 
with  which  we  are  menaced,  let  us  ourselves  examine  our- 
selves, judge  ourselves,  condemn  ourselves  ; and  let  ua 


^ Eecles.  ix.  1. 


QUALITIES  THE  EXAMEN  SHOULD  POSSESS. 


73 


not  wait  until  the  great  Judge  of  the  living  and  the  dead 
shall  come  to  search  Jerusalem  with  lamps, ^ to  visit  the  in- 
nermost recesses  of  a disordered  conscience.  Let  us  not 
forget  that  one  day  the  book  of  consciences  will  be  opened. 
Then  will  be  rendered  unto  everij  man  according  to  his  loorks  p 
and  these  shall  go  into  emrlasting  punishment,  but  the  just 
into  life  everlasting. — St.  Matt.  xxv.  46. 

Pause. 

Act  of  Contrition. — O Lord,  if  I have  so  many  faults 
to  deplore,  if  I have  so  little  virtue,  it  is  because  I do  not 
interrogate  myself,  it  is  because  I make  my  examination 
badly.  It  is  because  I desire  neither  to  correct  myself, 
nor  know  myself,  lest  I should  be  tormented  by  the  re.- 
morse  of  my  conscience.  I ask  Thy  pardon,  O my  God, 
for  having  so  grievously  forgotten  myself  on  this  point ; 
grant  me  grace,  through  the  merits  of  Jesas  Christ  and 
the  intercession  of  Mary,  to  make  my  examen  better  hence- 
forth. 

I make  the  resolution  to 


FOETY-EIGHTH  SUBJECT. 

QUALITIES  WHICH  THE  EXAMEN  SHOULD  POSSESS. 

I will  search  Jerusalem  with  lamps.— »Wis.  i.  12. 

An  examen,  to  be  weU  made,  should  possess  the  follow- 
ing qualities  : 

1st.  It  should  be  serious,  that  is  to  say,  made  with  all 
the  attention  and  application  which  so  important  an  act 
demands. 

2nd.  It  should  be  sincere ; that  is  to  say,  adapted  to 
make  us  know  ourselves,  such  as  we  are. 

3d.  It  should  be  exact  and  thorough,  taking  cognizance 


> Wis.  i.  12. 


2 St.  Matt.  xvi.  27. 


74 


rARTICULAR  EXAMEN. 


not  only  of  our  faults,  but  also  of  tlieir  causes  ; of  the  ino- 
Hvos  which  impelled  us  to  commit  them,  the  diverse  cir- 
cumstances which  accompanied  them,  and  the  consecpien- 
ces  which  followed  them. 

4th.  It  should  be  strict;  that  is  to  say,  we  ought  not  to 
flatter  ourselves,  to  excuse  ourselves,  to  seek  to  justify  our 
wrong-doings,  but  to  render  ourselves  justice,  to  recognize 
ourselves  frankly  and  truly  for  that  which  we  are. 

5th.  It  should  be  daily ; that  is  to  say,  never  should  we 
retire  to  repose  at  night  without  having  well  done  it,  or 
having  compensated,  if  it  has  been  omitted  or  made  super- 
ficially. 

Gth.  It  should  be  frequent ; that  is  to  say,  whoever  de- 
sires to  preserve  his  soul  j)ure  and  correct  his  failings,  will 
never  omit  his  self-examen  after  each  important  action ; 
at  least,  he  will  make  it  a duty  each  evening,  before  he  re- 
tires to  rest,  as  has  already  been  said. 

7th.  It  should  be  accompanied  by  a sentiment  of  hu- 
milit}^  at  the  sight  of  faults,  and  perhaps  sins,  of  which  we 
have  been  guilty  during  the  day — of  graces  which  we  have 
abused,  and  of  our  forgetfulness  of  the  presence  of  God. 

8th.  It  should  be  followed  by  a sincere  sorrow  for  hav- 
ing so  deeply  and  so  often  offended  God  ; a God  so  good, 
so  lovable,  so  charitable,  so  beneficent. 

9th.  Finally,  it  should  be  accompanied  by  a firm  and 
effective  resolve  to  sin  no  more. 

Is  it  thus  we  act  ? Do  we  imitate  the  holy  King  Ese- 
chias,  who  said — I will  recount  to  Thee  all  my  years,  in  the 
bitterness  of  my  souL^  And  the  illustrious  penitent  King — 
Now  have  I begun  ; this  is  the  change  of  the  right  hand  of  the 
Mod  High^  Henceforth,  I will  be  Thine,  O my  God! 

Pause. 

Act  of  Contrition. — What  am  I before  Thee,  O my  God  ? 
Ami  righteous?  Am  I a sinner?  Am  I for  Thee  an  ob- 
1 Isaias  xxxviii.  15.  ^ Ps.  Ixxvi.  11. 


PAKTICULAR  EXAMEN— ITS  IMPORTANCE. 


75 


ject  of  love  or  an  object  of  hatred  ? Ah ! I pray  Thee 
make  me  to  know  whatever  in  me  displeases  Thee  ; shed 
here  the  light  of  TJi}^  grace,  and  grant  that  I may  repent 
and  amend  myself.  I ask  of  Thee  such  grace,  by  the 
merits  of  J esns  Christ  and  the  intercession  of  Mary, 

1 make  the  resolution  to 


FOETY-NINTH  SUBJECT. 

PARTICULAR  EXAMEN ITS  NATURE  AND  IMPORTANCE. 

I will  pursue  after  my  enemies  and  overtake  them ; and  I will  not  turn 
again  till  they  are  consumed.— Ps.  xvii.  38. 

By  particular  examen  is  understood  the  investigation, 
not  of  faults  which  have  been  committed  perhaps  during 
a lifetime,  or  during  a 3^ear,  or  week,  or  even  a day,  but 
that  of  a single  defect,  or  some  individual  habit  of  which 
we  desire  to  correct  ourselves. 

Particular  examen  may  be  of  great  utility.  Hence  all 
the  Saints  have  recommended  such  to  those  who  desire  to 
make  progress  in  virtue  ; and  besides,  the  experience  of 
every  day  proves  perfectly  that  those  who  profess  to  at- 
tack all  their  failings  at  the  same  time,  and  to  correct  all, 
eradicate  none  ; and  that  after  many  years  passed  in  re- 
ligious life,  they  will  be  as  imperfect  as  at  its  commence 
ment. 

It  is  not  so  with  one  who  addresses  himself  seriously  to 
one  defect,  or  the  cause  which  produces  it ; it  is  more  easy 
for  such  to  apply  himself  to  it,  to  account  for  it,  and  to 
take  means  to  extirpate  it. 

Is  it  thus  that  we  have  regarded  particular  examen  ? 
Have  we  considered  tliis  exercise  as  one  of  the  most  im- 
portant of  the  day?  Have  we  performed  it  at  the  time 
{ind  i)lace  fixed  liy  tlie  rule  ? Have  we  done  so  seriously, 
and  without  self-flattery  ? Have  we  done  so  with  perse- 
verance? Have  we  occupied  ourselves  in  earnest  with  the 


76 


PAETICULAR  EX.VMEN. 


defect  we  desired  to  correct  ? Have  we  felt  the  wrong  we 
should  do  ourselves  if  we  permitted  it  to  gain  strength 
within  us?  Have  we  excited  in  our  heart  sentiments  of 
sincere  grief  and  a salutary  shame,  for  the  little  courage 
we  displa}^  in  eradicating  from  it  what  is  displeasing  to 
God?  Have  we  taken  any  practical  means  to  make,  at 
certain  moments  of  the  day,  acts  of  virtue  opposed  to  this 
defect  ? 

Finally;  do  we  appreciate  the  sense  of  those  words 
which  the  Prophet  addressed  to  the  people  of  Israel  ? He 
will  consume  these  victims  in  thy  sight,  by  little  and  little,  and 
by  degrees.  Thou  wilt  not  be  able  to  destroy  them  altogether. — 
Deut.  vii.  22. 

Pause. 

Act  of  Contrition. — I have  within  me  a defect  which 
undermines  the  health  of  my  soul,  and  it  is  perhaps  that 
of  which  I know  least,  because  my  self-love  hides  from 
me  its  deformity.  Pardon  me,  O Lord,  my  negligence  in 
my  examens,  and  give  me  courage  to  make  now  such  an 
one  as  I shall  be  satisfied  with  having  made  when  I shall 
enter  into,  eternity.  I ask  of  Thee  the  grace,  by  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary.  - 

I make  the  resolution  to 


FIFTIETH  SUBJECT. 

MEANS  OF  RENDERING  OUR  EX  AMEN  EFFICACIOUS. 

If  we  would  judge  ourselves,  we  should  not  be  judged. — ^I.  Cor.  xi.  31. 

If  we  would  prepare  ourselves  for  the  reckoning  which 
God  will  one  day  demand  of  us,  let  us  take  the  means 
indicated  to  us  by  the  masters  of  spiritual  life. 

Let  us  arraign  ourselves,  says  St.  Augustin,  at  the  tri- 
bunal of  the  Sovereign  Judge,  and  call  our  soul  to  a 
serious  examdn.  Let  us  be  the  scrutinizers  of  our  own 
works,  and  interrogate  our  thoughts,  words,  actions  and 


PREVENTATIVE  EXAMEN. 


77 


omissions.  Let  us  question  our  mind,  our  memory,  our 
will,  and  our  heart ; and  demand  an  account  of  our  eyes, 
our  tongue,  our  hands,  and  our  feet.  Let  us  use  the  liv- 
ing light  of  our  conscience  to  discover,  not  that  wdiich  we 
appear  to  be  in  the  sight  of  men,  but  that  which  we  truly 
are  before  God.  Let  us  see  what  sentence  we  could  justly 
pronounce  on  ourselves. 

Would  we  dare  to  say  that  we  are  worthy  of  Heaven  ? 
that  we  could  present  ourselves  there  without  fear  of 
being  repulsed  ? Alas ! have  we  not  more  reason  to  cry 
out  with  David  : 0 my  God,  enter  not  into  judgment  with 
Thy  servants  For  if  Thou,  0 Lord,  wilt  mark  iniquities. 
Lord,  who  shall  stand  it  P Let  us  then  judge  ourselves ; 
before  judgment,  examine  thyself,  and  thou  shalt  find  mercy 
in  the  sight  of  God. — Eccles.  xviii.  20. 

Pause. 

Act  of  Conteition. — Thou  hast  seen  me,  O Lord,  when 
I presented  myself  before  Thee  to  examine  my  conscience, 
yet  without  being  truly  animated  by  a sincere  desire  to 
correct  myself  ; Thou  hast  seen  my  idleness,  and  Thy 
paternal  heart  has  sorrowed  over  the  estrangement  of  an 
ungrateful  child.  I ask  pardon  of  Thee,  O my  good 
Father,  by  the  merits  of  Thy  very  dear  Son,  and  the  in- 
tercession of  Maiy.  I pray  also  for  the  grace  to  make  my 
future  examens  in  a manner  more  profitable. 

I make  the  resolution  to 


FIFTIETH  SUBJECT. 

(OONirstTED.) 

PREVENTATIVE  EXAMEN. 

What  I say  to  you,  I say  to  all,  Watch. — St.  Mark  xiii.  13. 

Our  most  ordinary  faults,  our  habitual  faults,  are  often 


> Ps.  cxhi.  2. 


2 Ps.  cxxix.  3 


78 


rATtTICULAR  EXAMEN. 


more  disagreeable  to  God  than  we  think,  because  they 
are  almost  always  voluntary  in  their  causes.  And,  in- 
deed, does  not  experience  teach  us  that  these  faults,  so 
often  repeated,  are  almost  always  accompanied  by  circum- 
stances which  we  might  have  foreseen,  and  consequently 
might  have  avoided  ? 

We  know  very  well,  for  example,  that  if  we  have  had 
the  unhappiness  to  relax  in  virtue,  it  is  because  we  have 
neglected  our  prayers,  our  meditations,  our  readings,  our 
exercises ; that  if  we  have  succumbed  to  this  or  that 
temptation,  it  is  because  we  have  permitted  to  ourselves 
such  a step,  such  an  intimacy,  such  an  intercourse,  such 
idle  gazing — because  we  have  repressed  some  inspiration, 
despised  some  remorse. 

It  will  be  easy  for  us,  then,  with  the  grace  of  God,  to 
correct  ourselves  erf  these  habitual  faults,  of  these  faults 
of  circumstances,  if  we  have  any  zeal  for  our  salvation, 
any  desire  to  give  ourselves  wholly  to  God.  Let  us  force 
ourselves,  then,  to  enter  into  this  way  of  sanctification, 
and  in  the  morning  of  each  day  let  us  make  carefudy  our 
examination  of  prevention  ; that  is  to  say,  let  us  recall  to 
our  memory  the  diverse  circumstances  which  might,  during 
the  day,  cause  us  to  fall  again  into  the  faults  we  have  had 
so  much  reason  to  deplore.  Let  us  resolve  not  to  tread 
again  that  road  in  which  our  foot  so  often  struck  a stum- 
bhng-block;  not  again  to  approach  that  thornbush  which 
has  so  often  rent  our  robe  of  innocence  ; not  again  to 
trample  down  that  hedge  of  defence,  our  rules,  the  reason 
why  the  infernal  serpent  has  so  often  bitten  us — to  avoid 
some  certain  meeting,  some  certain  intercourse,  which  has 
been  to  us  so  fatal ; to  partake  no  more  of  that  cup,  that 
food,  which  has  caused  us  so  much  suffering.  Let  us  re- 
call to  our  memory  the  regrets  which  these  faults  have 
occasioned  us,  the  promises  we  made  on  this  subject  to 


REFORMATION  OF  CHARACTER.  79 

those  who  direct  us,  the  resolutions  we  have  taken,  and 
let  us  renew  them  often  from  the  bottom  of  our  heart. 

Let  us  also  forecast  the  good  which  we  wish  to  do,  with 
the  grace  of  God,  the  virtues  we  wish  to  i^ractise,  the  sac- 
rifices we  wish  to  offer,  and  the  intentions  which  ought  to 
accompany  them. 

If  it  is  the  day,  the  eve,  or  the  day  following  Commu- 
nion or  Confession,  let  us  take  some  means  to  prepare 
ourselves  for  it,  or  to  thank  God  for  the  graces  which  He 
has  deigned  to  communicate  to  us. 

Is  it  thus  we  have  hitherto  acted  ? Let  ns  remember 
that  if  we  wish  to  sanctify  ourselves,  we  must  take  the 
means,  that  what  things  a man  shall  sow,  that  also  shall  he 
reap  and  that  it  has  been  said,  They  shall  sow  wind,  and 
reap  a whirlwind. — Osee  viii.  7. 

Pause. 

Act  of  Conteition.— Alas ! Lord,  I acknowledge  to  my 
shame,  that  I have  never  seriously  taken  the  means  to 
govern  my  inclinations,  and  overcome  my  bad  habits.  I 
have  never  undertaken,  in  good  earnest,  the  salutary  prac- 
tice of  a preventative  examen.  I ask  Thy  pardon,  O my 
God,  and  I implore,  without  delay,  the  succors  of  Thy 
grace,  that  I may  draw  henceforth  from  an  exercise  so 
important  the  fruits  of  salvalion  attached  to  it. 

For  the  end,  I make  the  resolution  to 


FIFTY-rmST  SUBJECT. 

REFOEMATION  OF  CHARACTER. 

Be  reformed  in  the  newness  of  your  mind Rom.  xii.  2. 

Our  Lord  being  the  perfect  model  to  which  all  the  ser- 
vants of  God  should  be  conformed,^  let  us  see  how  far  we 
have  imitated  Him  in  the  conduct  of  our  life,  and  in  in- 
tercourse with  our  brothers. 

’ Gal.  vi.  8. 


2 Rom.  viii.  29. 


so 


PARTICULAR  EXAMEN. 


In  place  of  being  like  our  Divine  Saviour,  meeh  and 
humble  of  heart, ^ have  we  not  been  proud,  filled  with  our- 
selves, egotistic,  wishing  always  to  domineer,  to  be  in  the 
right;  giving  ourselves  little  concern  about  others,  so  long 
as  we  were  satisfied,  so  long  as  we  had  what  we  coveted? 

Have  we  not  been  jealous,  envious,  enduring  only  with 
pam  the  success  of  others  ? Have  we  not  been  rancorous, 
vindictive,  unable  to  forget  the  wrongs  which  have  been 
done  us,  even  Avhen  they  had  no  reality  except  in  our  own 
prejudices  ? 

Have  we  not  shown  a capricious  character,  taking 
pleasure  in  opposing  others  ? one  of  those,  easy  to  take 
offence  ; who  finds  trouble  in  everything,  even  in  that 
which  has  for  its  object  only  to  give  them  pleasure? 

To  sum  up  all,  in  a word,  are  we  not  of  that  unsocial 
character  which  not  only  cannot  bear  with  others,  but 
which  goes  so  far  as  not  even  to  bear  with  itself  ? 

It  is  then  very  important  that  he  who  desires  to  live  in 
a community  should  eradicate  from  himself  all  these  bad 
principles.  God,  religion,  edification,  demand  it ; our 
tranquillity  in  this  world  and  our  happiness  in  another  de- 
mand it  no  less  ; for  no  one  is  more  unhappy  than  a man 
obliged  to  live  in  a religious  community  possessing  a bad 
disposition,  because  everything  wearies  him,  everything 
fatigues  him,  eveiything  crucifies  him ; and  what  is  most 
unfortunate,  he  is  crucified  without  merit. 

Let  us  see  now  how  it  is  with  us.  Are  we  careful  to 
repress  in  ourselves  all  that  might  render  us  burdensome 
to  others,  wearisome  to  ourselves,  disagreeable  to  God, 
and  wiiich  might  become  to  us  the  first  step  to  our  ruin? 
Let  us  not  pass  lightly  over  so  important  a subject ; let 
us  be  persuaded  that  if  we  desire  it,  we  shall  easily  be 
able  to  correct  ourselves,  for  grace  will  never  be  wanting 
to  om’  good  will.  If  we  remain  thus  subject  to  a thousand 
1 St.  Matt.  xi.  29. 


REFOIl]\LVTION  OF  NASCENT  FASSIONS. 


81 


diverse  passions,  let  us  dread  the  menaces  which  the  Holy 
Spirit  addresses  to  us  in  these  words  : His  hones  shall  he 
filled  with  the  vices  of  his  youth,  and  they  shall  sleep  with  him 
in  the  dust. — Job  xx.  11. 

Pause. 

Act  of  Contrition. — O my  God,  Thou  knowest  the  thoughts ' 
of  men,  that  they  are  vain  Thou  knowest  that  through  a bhnd 
self-love  I have  not  labored  hitherto  to  destroy  in  myself 
the  faults  which  displease  me  so  much  in  others.  I ask 
pardon  for  it,  O my  God,  and  I i)ray  Thee  to  grant  me 
powerful  graces,  for  I desire  earnestly  to  undertake  the 
task  of  amendment.  For  my  success  I rely  on  the  pro- 
tection of  the  divine  Kedeemer  of  mankind,  and  the  inter- 
cession of  Mary,  the  mother  of  mercy. 

I make  the  resolution  to 


FIFTY-SECOND  SUBJECT. 

REFORMATION  OF  NASCENT  PASSIONS. 

The  rod  and  reproof  give  wisdom. — Pnov.  xxix.  15. 

We  are  all  born  with  evil  inclinations ; that  is  to  say, 
we  are  naturally  inclined  to  pride,  to  anger,  to  revenge,  to 
a love  of  our  ease,  to  sensuality,  and  to  a thousand  other 
unruly  dispositions.  These  dispositions,  born  with  us, 
also  grow  and  become  strong  with  us,  so  that  unless  we 
strive  incessantly  to  combat  and  destroy  them,  they  end 
by  ruling  and  tyrannizing  over  us. 

These  passions  are  like  evil  weeds,  brambles  and  thorns 
in  the  vineyard  of  our  souls ; if  we  do  not  uproot  them  as 
soon  as  they  appear,  they  throw  out  such  strong  fibres 
that  it  is  almost  impossible  to  tear  them  away.  They  are 
like  a spark,  which,  falling  on  inflammable  material  and 
not  immediately  extinguished,  causes  an  irreparable  con- 

2 Ps.  xciii.  11, 


82 


rARTICULAR  EXAMEN. 


flagTation.  They  are  dangerous  maladies,  which  might 
have  been  cured  betimes,  but  which,  having  fastened  them- 
selves little  by  little  on  the  mass  of  the  blood,  have  cor 
ruj^ted  it,  and  become  mortal. 

It  is  necessary  from  the  beginning  to  attack  these  pas  - 
sions,  to  arrest  these  bad  inclinations,  to  combat  them 
with  strength  and  constancy,  without  being  discouraged, 
even  though  we  be  sometimes  overcome,  but  endeavoring 
rather  to  win  new  strength,  new  courage  from  each  fall. 

To  combat  the  passions  is  difficult,  for  here  we  must 
struggle  with  ourselves ; we  must  weary  and  contradict 
ourselves ; we  must  repulse  what  nature  loves,  and  attach 
ourselves  to  that  which  it  repulses. 

■ This  contest  is  long,  for  it  lasts  through  li/e ; but  it  is 
necessary,  it  is  indispensable,  and  above  all,  it  is  pressing, 
and  it  must  be  immediately  begun. 

Is  it  thus  that  we  act?  Do  we  struggle  against  our 
passions  ? Do  we  do  it  with  courage  and  perseverance  ? 
Do  not  our  defects  discourage  us  ? Have  we  recourse  to 
God,  calling  on  Hun  from  time  to  time  with  J eremias  ? 
Convert  us,  0 Lord,  to  Thee,  and  we  shall  be  coiwerted  and 
with  David : Arise,  0 Lord,  help  us,  and  redeem  us  for  Thy 
Name  sake  ^ — be  with  us  in  the  midst  of  the  combat. 

Pause. 

Act  of  Contrition. — I am  very  weak  by  myself,  O my 
God,  and  instead  of  asking  Thy  assistance  to  combat  my 
passions,  I have  allowed  them  to  grow  and  strengthen ; 
can  I,  then,  be  astonished  if,  like  impetuous  torrents,  they 
have  submerged  me,  and  dragged  me  into  a multibide  of 
failings  ? Pardon,  O my  God,  pardon,  through  the  tuerits 
of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


Jcr.  Lam.  v.  21. 


2 Ps.  xliii.  25. 


THE  EULING  PASSION. 


83 


FIFTY-THIRD  SUBJECT. 

THE  RULING  PASSION. 

I will  go  now  and  take  away  the  reproach  of  the  people.— I.  Kings 
svii.  36. 

In  observing  closely  our  conduct  for  several  days,  in  ex- 
amining seriously  our  conscience,  it  will  be  easy  for  us  to 
see  that  we  have  all  some  particular  inclination  ; a pen- 
chant, especially  our  own  ; in  one  word,  a ruling  passion. 
There  are  two  things  to  be  considered  with  regard  to  our 
ruling  passion — its  cause  and  its  effects. 

We  faU  often  into  a grand  delusion  on  the  subject  of 
this  ruling  passion,  by  taking  the  effect  for  the  cause.  We 
only  see  the  fault ; we  count  the  falls  ; we  seek  to  correct 
ourselves,  but  we  do  not  succeed,  because  we  do  not  go  back 
to  the  source.  We  perceive  water  on  the  floor ; day  after 
day  we  dry  it  up,  but  the  water  continues  to  fall,  because 
we  do  not  replace  the  tile.  We  feel  acute  pain  in  our 
hand ; we  bathe  it,  but  the  pain  increases,  because  we  do 
not  draw  out  the  poisonous  thorn  which  has  pierced  it.  An 
apartment  is  cold ; in  vain  do  we  cover  ourselves,  for  we 
neglect  to  close  the  crevice  through  which  the  wind  enters. 
It  is  thus  with  our  ruling  passion ; it  is  that  wdiich  we 
should  lay  bare,  by  going  from  effects  to  their  causes ; it 
is  this  cause  which  should  be  attacked. 

We  have  certain  temptations  ; let  us  see  if  the  cause  is 
not  to  be  found  in  the  immodesty  of  our  looks,  in  our 
pride,  in  our  immortification  ; let  us  see  if  it  is  not  in  our 
want  of  fervor  in  prayer,  which  deprives  us  of  the  strength- 
ening graces  of  which  we  have  need.  Let  us  see,  farther, 
what  it  is  we  seek  with  the  greatest  eagerness,  wJiat  w^e 
desire  most  ardently,  of  what  we  think  most  often,  what 
occupies  us  the  most,  what  disquiets  us  the  most ; what 
torments  and  troubles  us — this  must  indeed  be  our  ruling 
passion. 


84 


rARTIOULAR  EXAMEN. 


Do  we  know  our  rulingr  passion  ? Do  we  know  the 
cause  of  our  frequent  falls?  Are  we  disposed  to  attack 
this  Goliah  ? Do  we  arm  ourselves  like  David  with  strength 
and  courage  ? Do  we  place  our  confidence  in.God,  and 
say  with  the  prophet : He  revealeth  deep  and  hidden  things, 
and  knoweih  what  is  in  darkness,  and  light  is  loith  Himf^ 
Deign  to  communicate  this  light  to  me,  and  I will  pursue 
after  mine  enemies  and  overtake  them,  and  I will  not  turn  again 
till  they  are  consumed. — Ps.  xvii.  38. 

Pause. 

Act  of  Contrition. — My  God,  I know  that  I have  within 
me,  in  the  depths  of  my  soul,  a ruling  passion,  the  especial 
enemy  of  my  salvation ; and  instead  of  combating  it,  I 
caress  it,  I nourish  it,  I indulge  it ! Pardon,  O my  God, 
pardon,  and  ^ive  me  strength  and  courage  to  undertake 
seriously  to  conquer  my  ruling  passion.  I ask  of  Thee 
this  gTace,  by  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary. 

I make  the  resolution  to ^ 


FIFTY-FOUPTH  SUBJECT. 

HOW  A PARTICULAR  EXAMEN  SHOULD  BE  MADE. 

He  will  consume  these  nations  in  thy  sight  by  little  and  little,  and  by 
degrees.  Thou  wilt  not  be  able  to  destroy  them  all  together. — Deut.  vii. 
22. 

In  the  general  examen,  by  frequent  returns  upon  our- 
selves, we  learn  to  know  ourselves  ; but  to  correct  our- 
selves, it  is  essential  to  make  use  of  a particular  examen, 
which  consists  in  undertaking  only  a single  defect  at  a 
time.  In  order  to  render  this  exercise  profitable,  we 
should  seriously  examine  what  is  our  ruling  passion  ; that 
is  to  say,  the  defect,  the  inclination,  which  brings  most  evil 
1 Dan.  ii.  22. 


HOW  A PARTICULAR  EXAMEN  SHOULD  BE  MADE.  85 


to  our  souls,  wliicli  is  the  cause  of  our  most  frequent  falls, 
which  arrests  us  most  effectually  in  the  path  of  virtue,  and 
take  it  for  the  subject  of  this  particular  examen.  It  is 
advisable  also  to  consult  our  confessor  and  director,  in  the 
choice  of  the  subject. 

This  subject  once  decided,  determined,  we  should  from 
time  to  time  enter  into  ourselves,  and  see  what  has  been 
our  course  in  regard  to  this  defect ; but  above  all,  we 
should  assign  some  moments  during  the  day  to  read  the 
subject  of  our  examen,  then  review  in  our  minds  the  oc- 
cupations of  the  last  twenty-four  hours,  note  the  number 
of  our  failings  relative  to  this  fault,  compare  them  with 
those  of  the  day  before,  and  take  some  very  earnest  means 
to  correct  ourselves. 

We  should  thus  pursue  one  defect  until  we  have  eradi- 
cated it ; should  pursue  it  at  least  from  one  confession  to 
another. 

The  resolution  to  amend  and  live  better,  since  it  forms 
an  essential  part  of  this  exercise,  should  be  well  establish- 
ed and  determined ; we  should  set  apart  fitting  moments 
to  renew  it,  and  to  fulfil  it  with  the  greatest  exactitude. 

To  determine  ourselves  to  this,  let  us  reflect  on  what 
the  author  of  the  imitation  says  : “//’  we  should  correct  one 
defect  every  year  we  shoidd  soon  be  perfect’'  Alas ! do  we 
not  do  quite  the  contrary?  And  are  we  not  forced  to  ac- 
knowledge that  as  we  advance  in  age,  the  more  imperfect 
we  become? 

In  order  to  avoid  such  a misfortune,  let  us  make  one 
particular  examen  carefully ; let  us  make  it  with  exacti- 
tude, let  us  make  it  with  profit.  Let  us  attack  vigorously 
our  defects  one  by  one ; let  us  destroy  them  or  they  will 
destroy  us.  Let  us  apply  to  ourselves  what  the  king  of 
Syria  said  to  the  generals  of  his  armies  : You  shall  not 
fight  against  any,  small  or  great,  hut  against  the  King  of  Israel 
only  p that  is  to  say,  against  the  ruling  defect ; and  to  in- 
J HI.  Kings  xxii.  31. 


86 


r.vrvTicuL.ui  examen. 


cite  ourselves  to  fight  wfitli  more  ardor  and  fidelity,  let  us 
fear  lest  we  incur  the  penalty  inflicted  on  Saul,  who  de- 
served to  be  repulsed  by  God  because  he  spared  Arjarj,  and 
the  bed  in  the  flocks  of  the  Amalekites. — I.  Kings  xv.  9,  29. 

Pause. 

Act  of  Contrition. — O 1113^  Saviour,  Thou  didst  sweat 
blood  and  water  during  long  years  to  assure  my  salvation, 
and  I,  cowardly  and  indolent,  dare  not  undertake  the  de- 
struction of  a single  fault  which  may  cause  my  rufii ! Par- 
don me.  Lord,  this  indifference,  and  give  me,  by  Thy  infi- 
nite merits,  and  by  the  intercession  of  Thy  tender  Mother, 
the  coui’age  and  resolution  to  amend  in  earnest. 

1 make  the  resolution  to 


FIFTY-FIFTH  SUBJECT. 

MANIFESTATION  OR  ACCOUNT  OF  CONSCIENCE. 

He  that  hideth  his  sins  shall  not  prosper ; but  he  that  shall  confess  and 
forsake  them,  shall  obtain  mercy. — Pbov.  xviii.  13. 

Manifestation  of  conscience  is  the  declaration  of  our  in- 
terior dispositions,  of  the  manner  in  which  we  conduct 
ourselves,  of  the  nature  of  our  troubles  and  tenij^tations, 
made  to  a person  who  holds  for  us  the  place  of  God. 

We  should  make  this  declaration,  this  rendering  of  our 
account  with  humility,  with  frankness,  accompanied  with 
the  greatest  docility  for  the  advice  which  is  given  us. 

We  should  perform  this  exercise  with  sentiments  of  hu- 
mility, with  a view  to  our  sjiiritual  infirmities,  o'lr  imiio- 
tency  for  all  good,  and  the  great  need  we  have  of  being 
enlightened,  sustained  and  encouraged. 

This  declaration  should  be  made  with  frankness,  that  is 
to  sa}'',  without  evasion,  without  disguise,  without  mental 
reserve,  taxing  ourselves,  above  all  things,  to  make  known 
that  which  Satan,  self-love,  or  the  fear  of  reproof  would 


ACCOUNT  OF  CONSCIENCE. 


87 


lead  ns  to  dissimulate ; as,  for  instance,  certain  tempta- 
tions, certain  steps  made  or  projected ; wliat  might  result 
from  our  intercourse  with  the  world,  out*  pupils,  etc.  Our 
incertitude  with  regard  to  our  vocation,  our  distastes  for 
our  employments,  our  repugnance  for  our  exercises,  in  a 
word  any  thing  which  might  become  an  obstacle  to  our 
salvation.  St.  Anthony  says  : ‘‘  A religious  ought  not  to 
take  any  step,  nor  say  any  word,  nor  even  drink  a drop 
of  water  in  his  cell,  without  making  it  known  to  his  direc- 
tor and  the  venerable  De  la  Salle  requires  of  each  one 
that  he  make  known  with  simphcity  all  that  passed  within 
him. 

It  is  of  much  importance  also  to  make  known  the  causes 
of  the  spiritual  miseries  which  we  experience  ; the  occa- 
sions which  we  give  to  our  minds  to  w^ander,  to  our  hearts 
to  misplace  attachments,  and  to  Satan  to  tempt  us. 

The  account  sliould  be  accompanied  by  a sincere  inch- 
nation  to  profit  by  the  exercise  and  to  foUow  the  advice 
which  wiU  be  given  to  us.  We  should  perfectly  under- 
stand that  without  this  disposition  the  exercise  will  be  of 
no  advantage ; no  more  than  would  remedies  prescribed 
by  a good  physician,  but  which  the  sick  man  would  not 
take. 

Let  us  examine  now  if  we  have  entered  into  these  dis- 
positions. Have  we  made  up  our  account  with  exactness, 
following  our  rules  ? Have  we  made  it  with  frankness  and 
truth  ? Have  we.  overcome  the  repugnance  which  we  may 
have  experienced  to  make  ourselves  known  exactly  ? Have 
we  been  able  to  say,  after  this  pious  exercise,  that  our  di- 
rector had  in  reality  the  key  of  our  conscience,  and  that 
he  would  be  able  to  steer  us  safely  to  port?  Let  us  think 
of  this  seriously  and  never  forget  these  words  : He  that  is 
perverse  in  his  ways  shall  fall  at  once. — Pkov.  xxviii.  18. 

Pause. 

Act  of  Contrition. — O my  God,  my  Saviour,  Thou 


88 


PAETICULAIl  EXAMEN. 


knowest  my  spiritual  misery  and  my  ignorance,  but  Thou 
art  infinitely  rich  in  mercy’  and  in  wisdom.  Give  to  those 
who  hold  towards  me  Thy  place,  the  lights  and  graces 
needful  to  them,  that  they  may  conduct  me  to  Thee  ; and 
to  me,  the  docility  to  receive  and  j)ractise  their  advice. 
Deign,  O my  God,  to  have  pity  on  me  ; pardon  the  faults 
I have  committed  in  my  intercourse  with  my  superiors 
and  the  director  of  my  conscience,  and  deign  to  grant  me 
grace  to  be  more  sincere,  henceforth,  with  regard  to  them. 
I ask  this  gi’ace  by  the  merits  of  Jesus  Chi’ist  our  Lord, 
and  the  intercession  of  Mary. 

1 make  the  resolution  to 


FIFTY-SIXTH  SUBJECT. 

NECESSITY  OF  THIS  ACCOUNT  OF  CONSCIENCE. 

Woe  to  him  that  is  alone,  for  when  he  falleth  he  hath  none  to  lift  him 
np.— Eccii.  iv.  10. 

AH  the  founders  of  religious  orders  and  all  the  martyrs 
of  spiritual  life,  have  so  far  recognized  the  necessity  of 
making  ourselves  known  to  superiors,  that  they  have  pre- 
scribed it  as  a duty  most  essential  to  advancement  in  vii*- 
tue.  We  may  even  say,  that  in  certain  cases  it  becomes 
indispensable  ; for  there  are  moments  of  such  difficulty  in 
life,  temptations  so  imperceptible,  trials  so  painful,  that 
one  would  be  liable  to  be  discouraged,  if  he  had  not  re- 
course to  a spiritual  father,  to  receive  some  useful  advice. 

We  are  surrounded  by  so  great  a number  of  enemies, 
and  these  enemies  make  against  us  a war  so  violent  that 
with  difficulty  we  should  bear  away  the  victory,  if  we 
fought  alone. 

The  angel  of  darkness  transforms  himself  often  into  an 
angel  of  light,®  to  entice  us  into  taking  a part  fatal  to  our 
salvation,  even  under  pretext  of  doing  good.  How  shall 


^ Ephe.  xi.  4. 


2 n.  Cor.  xi.  14. 


KSCESSITA  OE  THIS  AOCuUKT  OF  CONSCIENCE.  89 

we  discover  his  craftiness  if  we  are  limited  to  our  own  en- 
lightenment ? How  shall  we  surmount  such  obstacles  if 
we  are  reduced  to  our  own  strength  ? 

Our  inclinations,  seconded  by  our  senses,  which  serve 
them  as  mediums,  have  over  us  so  much  dominion,  and 
hurry  us  so  often  to  the  very  brink  of  the  abyss,  how 
should  we  avoid  shipwreck  if  a charitable  hand  did  not 
sustain  us  ? 

We  are  so  weak,  especially  in  the  struggle  to  act  con- 
trary to  our  inclinations,  to  our  tastes,  to  our  self-love, 
how  should  we  resolve  upon  it  if  a sincere  friend  came  not 
to  animate  us  by  his  wise  counsels,  and  assist  us  by  the 
aid  of  his  prayers  ? 

Let  us  see  now  whether  we  have  profited  by  these 
means  ; whether  we  have  been  faithful  to  make  ourselves 
known  ; whether  we  have  amended  by  the  advice  which 
has  been  given  us  ; and  whether  we  are  resolved  hence- 
forth to  put  in  practice  this  counsel  of  the  Holy  Spirit  : 
Lean  not  upon  thine  own  prudence.'^  The  good  counsels  of  a 
friend  are  sweet  to  the  soul. — Paov.  xxvii.  9. 

Pause, 

Act  of  Conrition. — O my  God  and  my  All,  my  Light 
and  my  Counsel,  I ask  pardon  for  all  the  faults  which  my 
pride  has  made  me  commit,  by  reason  of  the  little  care  I 
have  taken  to  make  myself  known  to  those  who  hold,  in 
my  regard,  Thy  place  on  earth.  I ask  Thee,  through  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary,  grace 
to  be  henceforth  frank  and  sincere  in  rendering  an  ac- 
count of  my  conscience. 

I make  the  resolution  to 


^ Prov.  iii.  5. 


90 


rARTICULAR  EXAMEN. 


FIFTY-SEVENTH  SUBJECT. 

OBJECTIONS  AGAINST  THE  REDDITION. 

Counsel  shall  keep  thee,  and  prudence  shall  preserve  thee,  that  thou 
inayst  be  delivered  trom  the  evil  way.— Prov.  ii.  11. 

The  more  important  and  essential  the  rendering  an 
account  of  conscience  is  for  an  advancement  in  virtue, 
the  more  does  Satan  strive  to  turn  souls  away  from  it  by 
the  various  pretexts  which  he  suggests  to  them  ; some- 
times, that  a thing  is  not  worth  mentioning  ; sometimes, 
that  it  is  too  humiliating  to  relate  ; that  our  superiors 
will  conceive  a bad  idea  of  us ; that  we  know  beforehand 
what  they  will  rejjly  to  it;  that  Confession  is  enough,  etc., 
etc.  But  none  of  these  pretexts  should  arrest  a soul 
which  desires  to  assure  its  salvation,  and  acquire  the  per- 
fection of  its  state.  ' 

The  thing  is  not  worth  mentioning,  says  the  enemy  of 
salvation,  to  the  soul ; but  in  this  case  the  pious  soul 
should  reply  : It  will  not  then  be  very  painful  to  speak  of 
it  and  disclose  it. 

The  thing  is  too  humiliating  to  relate  ; but  it  is  pre- 
cisely because  it  is  most  grievous,  very  grievous  even  that 
it  should  be  revealed  immediately,  lest  it  gain  strength 
and  become  mortal. 

My  superiors  will  conceive  bad  ideas  of  me  ; on  the 
contrary,  they  will  feel  how  great  is  your  confidence  in 
them,  how  much  you  count  upon  their  charity  ; they  will 
understand  how  earnest  is  your  desire  to  correct  your- 
self, seeing  that  you  do  yourself  such  great  violence,  to 
eradicate  your  bad  inclinations ; and  they  will  esteem 
you  the  more. 

Confession  suffices;  without  doubt.  Confession  suffices 
for  the  remission  of  sins  ; but  not  always  for  the  direc- 
tion, the  counsels,  the  means  to  be  taken  to  be  delivered 
from  dangerous  occasions.  Besides,  when  to  one  good 
means  we  joyi  another,  they  mutually  strengthen  each 


INTERIOR  PEACE. 


91 


oilier,  they  exercise  a mutual  influence,  and  make  success 
more  certain.  What  proves  this  is,  that  he  almost  always 
corrects  himself  of  his  faults,  who  has  the  coui’age  to 
avow  them  ; while  they  gather  strength,  and  finally  effect 
the  ruin  of  the  imprudent  one,  who  has  hidden  these 
vipers  in  his  bosom.  We  should  then  both  confess  our- 
selves, and  render  our  account ; by  Confession  we  obtain 
remission  of  our  faults;  by  reddition  we  receive  new 
counsels,  we  insure  the  effect  of  Confession,  and  conse- 
quently our  salvation. 

Are  we  in  these  dispositions  ? What  use  have  we  made 
up  to  this  day  of  the  reddition?  Have  we  acquitted  our- 
selves of  this  duty  ? Have  we  put  in  practice  the  injunc- 
tion : Confess  therefore  your  sins  one  to  another,  and  pray 
one  for  another,  that  you  may  he  saved. — St.  James  v.  16. 

Pause. 

Act  of  Contrition. — My  negligence  in  making  myself 
known,  O my  God ! has  been  the  true  cause  of  the  little 
progress  I have  made  in  virtue.  I avow  it,  in  the  sin- 
cerity of  my  soul,  and  I most  humbly  ask  Thy  pardon  for 
it,  entreating  Thee  to  grant  me,  by  the  merits  of  Thy 
dear  Son  Jesus,  and  the  intercession  of  the  most  glorious 
Virgin  IMary,  a grace  strong  and  efficient,  to  conquer  my- 
self on  these  occasions. 

I make  the  resolution  to. .... . 


FIFTY-EIGHTH  SUBJECT. 

INTERIOR  PEACE. 

The  peace  of  God  which  surpasseth  aU  understanding,  keep  your  hearts 
and  your  minds. — Phelipp.  iv.  7. 

Interior  peace  is  the  state  of  a soul,  who,  having 
nothing  of  importance  to  reproach  itself  with  in  the  per- 
formance of  its  duties,  passes  its  days  in  peace  and  tran- 


92 


rAirncuLAii  examen. 


quillity,  having  just  reason  to  believe  itself  well  with  God, 
with  its  neighbor,  and  with  itself. 

It  appears  to  such  an  one  that  he  loves  God  with  all  his 
heart,  that  he  does  all  in  his  power  to  accomplish  what  he 
knows  would  be  agreeable  to  Him,  and  to  avoid  all  that 
might  displease  Him.  He  renders  to  his  neighbor  every 
service  in  his  power,  and  whatever  may  happen,  he  never 
maintains  ill  feeling  towards  any  person  whatever.  Watch- 
ing carefully  over  his  mind  and  senses,  he  permits  neither 
thoughts,  nor  words,  nor  actions,  nor  looks,  nor  any  step 
which  might  cause  remorse.  His  confidence  in  God  is 
boundless  : thus,  despite  the  miseries  inseparable  from 
weak  humanity,  he  is  not  troubled  at  anything,  not  even 
his  own  faults.  He  accuses  himself  of  them,  does  pen- 
ance for  them,  and  labors  to  diminish  them,  or,  at  least, 
to  render  them  less  frequent  and  less  voluntary. 

If  God  tries  him  by  temptations,  some  interior  or  ex- 
ternal pains,  he  adores  His  designs,  and  exclaims  with 
holy  Job  : Although  He  should  kill  me,  I will  trust  in  Him.'^ 

The  soul  which  possesses  true  interior  peace,  fears 
death  and  judgment,  but  it  is  with  a filial  fear.  The  just 
man  knows  well  that  he  has  offended  his  Judge  ; but  he 
knows  also  that  this  Judge  is  his  Father,  the  best  and 
most  tender  of  all  parents.  He  knows  that  God  is  full 
of  mercy ; that  far  from  repulsing  the  sinner  who  seeks 
Him,  He  calls  him.  He  hastens  to  meet  him.  He  offers 
Him  pardon,  and  in  His  goodness  never  despises  the 
contrite  and  humble  heai't.^ 

The  just  man  may  be  tried,  agitated  by  difficulties  in- 
terior and  exterior,  but  he  knows  that  grace  sustains 
him.;  that  help  from  on  high  increases  in  proportion  as 
trials  multiply,  and  his  soul  remains  calm  and  tranquil. 
The  peace  which  it  enjoys  is  like  a continual  feast. 

Such  is  not  the  state  ot  the  sinner.  There  is  for  him 


* Job  xiii.  15. 


2 Ps.  1.  19. 


PRAYER. 


93 


only  a lethargic  sleep,  the  cause  of  which  is  lukewarm- 
ness or  hardness  of  heart ; the  consequences  will  be  im- 
penitence and  damnation,  for  there  is  no  peace  to  the  wicked, 
saith  the  Lord? 

Let  us  examine  ourselves  now  on  this  subject.  Are 
we  in  peace?  Have  we  reason  to  be  so?  On  what  is 
our  peace  founded  ? Is  it  on  the  love  of  God  ? Is  it  on 
the  perfect  accomplishment  of  our  duties?  Is  it  on  the 
benefit  we  draw  from  our  Confessions  and  Communions, 
and  from  the  purity  of  our  conscience  ? If  it  is  thus,  we 
can  say  with  David  : If  armies  and  camps  should  stand  to- 
gether against  me,  in  this  will  I he  confident.  The  Lord  is  my 
light  and  my  salvation,  whom  shall  I fear  ! — Ps.  xxvi. 

Pause. 

Act  of  Contrition. — How  far  removed  have  I been  hith- 
erto from  these  beautiful  sentiments,  precious  fruits  of  true 
peace  ! O my  God,  because  I have  not  sought  it  with  suf- 
ficient earnestness  where  it  is  found,  that  is  to  say,  in  purity 
of  conscience,  in  fidelity  to  grace,  in  the  spirit  of  mortifi- 
cation, and  in  union  with  my  Divine  Master  ! I ask  Thy 
pardon  for  this.  Lord,  and  I propose  to  employ  henceforth 
all  my  perseverance  in  seeking  with  earnestness  the  means 
and  occasions  of  conforming  to  Thy  holy  will.  I ask  of 
Thee  grace  for  this,  by  the  merits  of  Jesus  Christ  and  the 
intercession  of  Mary 

I make  the  resolution  to 


FIFTY-NINTH  SUBJECT. 

PRAYER. 

To  Thee,  0 Lord,  have  I lifted  up  my  soul. — Ps.  xxiv.  1. 

Prayer  is  an  elevation  of  our  soul  to  God,  by  which  we 
render  Him  homage,  and  disclose  to  Him  our  wants.  It 


3 Isa.  xlviii.  22. 


94 


rARTICULAR  EXAMEN. 


is  fill  intercourse  of  tlie  soul  with  God.  God  speaks  to 
the  soul,  and  the  soul  speaks  to  God.  God  listens  to  the 
soul,  and  the  soul  listens  to  God  ; it  is  a tender  Father 
who  speaks  to  His  cherished  child  ; it  is  a respectful  child 
who  addresses  his  Father. 

What  honor  and  what  happiness  for  us  thus  to  be  able 
to  hold  intercourse  wdtli  God  ; to  listen  to  Him,  to  receive 
the  impressions  of  His  grace,  the  influences  of  His  love  ; 
to  disclose  to  Him  our  necessities,  to  recount  to  Him  our 
sorrows ! 

Prayer  may  be  divided  into  mental  and  vocal ; mental 
prayer  is  wholly  interior,  without  being  accompanied  by 
words  ; vocal  prayer  manifests  itself  externally,  by  means 
of  words  and  expression.  Both  are  acts  of  virtue,  by 
which  we  render  to  God  our  homage,  and  ask  of  Him  His 
succors  and  His  graces. 

By  prayer  we  render  to  God  our  homage  : homage  of 
adoration  as  to  our  Creator,  to  our  sovereign  good,  to  our 
last  end  ; of -praise,  blessing,  and  exalting  His  divine  per- 
fections ; of  gratitude,  thanking  Him  for  all  the  benefits 
with  which  He  has  loaded  us,  in  the  order  of  nature  as 
well  as  in  the  order  of  grace  ; of  oblation,  giving  our- 
selves to  Him  with  all  the  fulness  of  our  souls,  to  be  con- 
secrated and  devoted  to  His  service  in  life  and  in  death  ; 
of  repentance,  begging  His  forgiveness  for  having  so  often 
and  so  grievously  offended  Him  ; of  love,  rej)eating  to  Him 
a thousand  and  a thousand  times  that  we  love  Him  with 
all  our  soul  and  all  our  heart. 

By  prayer  we  expose  to  God  our  wants,  recognizing 
that  we  are  nothing,  that  we  have  nothing,  and  that  we 
can  do  nothing  without  Him  ; beseeching  Him  to  come  to 
our  aid,  to  grant  us  the  things  of  which  we  have  most 
need,  for  soul  and  body,  for  time  and  eternity. 

Is  it  thus  we  have  regarded  prayer?  Have  we  spoken 
to  God  ? How  have  we  spoken  to  Him  ? What  have  we 


NECESSITY  OF  PEAYEK. 


95 


said  to  Him  ? What  have  v/e  ashed  of  Him  ? Have  we 
entered  into  these  sentiments  of  David  when  he  said  ; 
Come,  let  us  adore  and  fall  down  and  weep  before  the  Lord  that 
made  us,  for  He  is  the  Lord  our  God,  and  we  are  the  people  of 
His  pah  are  and  the  sheep  of  His  hand  f — Ps.  xciv.  5. 

Pause. 

Act  of  Contrition. — xHas  ! this  exercise  of  prayer,  so 
honorable  for  me,  and  so  wisely  established  to  render  my 
homage  to  Thee,  is  it  not,  O my  God,  that  in  which  I have 
failed  most  gTavely  in  the  respect  which  I owe  to  Thy  Sov- 
ereign Majesty  ? Is  it  not  of  me,  more  than  of  all  others, 
that  Thy  prophet  might  have  said  ; This  people  honorelh 
Me  with  their  lijjs,  but  their  heart  is  far  from  Me  0 good 

Jesus,  who  hast  merited  for  me  pardon  and  mercy,  teach 
me  to  pray  ; I ask  of  Thee  this  grace,  by  the  intercession 
of  Thy  holy  Mother. 

1 make  the  resolution  to 


SIXTIETH  SUBJECT. 

NECESSITY  OF  PRAYER. 

Prayer,  properly  said,  is  necessary,  as  a necessity  of 
means,  in  the  present  state  of  things,  because  most  ordi- 
narily God  grants  the  graces  of  salvation  only  to  those 
who  ask  them  of  Him,  and  we  should  not  tempt  Him. 
It  is  in  this  view  that  He  admonishes  us  in  divers  places 
of  the  Old  and  New  Testament  to  pray,  and  to  pray  with- 
out ceasing.  He  has  given  us  in  the  Prophets,  and  espe- 
cially in  the  Psalms,  admirable  models  of  prayer  ; finally, 
Jesus  Christ  Himself  was  pleased  to  teach  us  this  holy 
exercise,  in  order  to  make  known  to  us  its  necessity ; it  is 
the  tribute  we  owe  to  Sovereign  Majesty, 

We  should  pray  to  God,  because  He  is  the  King  of 

1 St.  Matt.  XV.  8. 


90 


PARTICULAR  EXAMEN. 


kilims,  the  Lord  of  lords  ; eA^ery  creature  pays  Him,  in  its 
own  wa}’’,  a tribute  of  tlninksgiving  and  praise  ; it  is  very 
just  theii  that  men,  endowed  with  intelligence  and  reason, 
should  render  their  homage  in  a particular  manner,  and, 
above  all,  those  Avho  have  been  called  to  the  knowledge  of 
His  Name. 

AVe  should  pray  to  God,  because  of  ourselves  we  can  do 
nothing  even  in  the  order  of  nature,  much  less  in  that  of 
grace. 

We  should  pray,  because  Avithout  prayer  we  can  neither 
obtain  the  essential  graces  of  Avhich  Ave  have  need  in  par- 
ticular circumstances,  nor  corres^Dond  to  the  ordinary 
graces  Avhich  God  grants  to  all  men. 

We  should  pray  if  we  desire  to  overcome  the  enemy  of 
our  salvation  ; we  should  pray  if  we  wish  to  maintain  our- 
selves in  the  practice  of  good  works  ; Ave  should  pray  if 
Ave  Avould  arrive  at  the  term  of  salvation. 

Is  it  thus  that  Ave  comprehend  the  necessity  of  prayer  ? 
the  reasons  which  urge  us  to  pray,  the  need  which  Ave  have 
of  prayer  ? Let  us  not  forget  that  he  Avho  knows  well 
hoAv  to  pray,  knows  well  hoAV  to  live  ; that  he,  on  the  con- 
trary, who  prays  not,  can  neither  live  well  nor  die  Avell. 
Let  us  folloAV,  then,  the  counsel  of  the  great  Apostle  : 
By  all  prayer  and  supplication  praying  at  all  times  in  the 
Spirit. — Ephe,  vi.  18. 

Pause. 

Act  of  Contrition. — Why  have  I not  prayed  better,  and 
why  have  not  my  prayers  been  more  efficacious  ? It  is 
because  I have  not  knoAvn  Thy  goodness,  O my  God ! nor 
m}^  extreme  misery.  Pardon  my  indifference  to  this  holy 
exercise,  and  all  other  faults  which  I have  committed  ; 
grant  me,  by  the  merits  of  Jesus  and  the  intercession  of 
Mary,  grace  to  pray  better  in  time  to  come. 

I make  the  resolution  to 


EFFICACY  OF  FEAYER. 


97 


SIXTY-FIEST  SUBJECT. 

EFFICACY  OF  PRAYER. 

Ask  and  it  shall  be  given  you.— St.  Matt.  vii.  7. 

Of  ourselves  we  have  nothing,  we  can  do  Dothing,  but 
we  can  pray ; because  as  soon  as  God  makes  known  to  us 
His  law,  He  awakens  in  us  a certain  desire  for  truth,  and 
gives  us  at  the  same  time  the  gift  of  prayer  ; prayer  is  at 
our  disposal ; every  reasonable  man  may  pray,  demand 
light  and  help  from  on  high,  and  he  will  obtain  it.  Ask 
and  ye  shall  receive  ; Whatsoever  ye  shall  ask  the  Father  in  My 
name,  saith  the  Lord,  that  will  I do?  Whoso  says  ivhatever 
excepts  nothing,  and  it  is  truth  itself  who  speaks  this.  It 
is  He  who  can  and  who  will  hear  us ; it  is  He  who  can 
grant  us  what  we  ask,  more  than  we  ask,  better  than  we 
ask. 

Let  us  pray  then,  and  we  shall  be  heard.  Moses  prays, 
and  the  sea  opens  a passage  for  the  Hebrew  people. 
Joshua  prays,  and  the  sun  stands  still.  Esther  prays,  and 
the  people  are  saved.  Judith  prays,  and  the  enemies  of 
her  people  are  defeated.  Elias  prays,  and  the  rain  falls 
on  the  earth.  Daniel  prays,  and  the  lions  respect  him. 
The  young  captives  pray,  and  the  flames  do  them  no  injury. 

All  the  Saints  have  prayed,  and  all  have  been  heard. 
Wlio  is  the  sinner  who  has  prayed  and  has  not  been  heard  ? 
Who  is  the  afflicted  one  who  has  prayed  and  has  not  been 
consoled  ? Who  is  the  just  who  has  prayed  and  has  not 
been  preserved  ? Finally,  who  has  ever  prayed  and  been 
disappointed  in  his  desires  ? 

And  we — what  use  do  we  make  of  prayer?  Do  we  pray 
to  God  in  prosperity  to  return  Him  thanks  ? In  trials  and 
adversities,  to  beg  for  patience  and  resignation  ? In  temp- 
tations, to  obtain  strength  to  triumph  over  them  ? In  the 


1 John  xiv.  13. 


98 


TARTICULAR  EX.VMEN. 


diverse  occupations  of  life,  to  offer  them  to  Him  and  to 
sanctify  them  ? 

AVheii  we  pray,  have  we  at  heart  to  obtain  some  virtue, 
some  favor  for  ourselves  or  others?  What  do  we  ask? 
How  do  we  ask  it? 

Bat  if  any  of  you  imnt  wisdom,  let  him  ank  of  God,  who 
giucth  to  all  men  abundantly,  and  upbraideth  not,  and  it  shall 
be  given  him  ! Is  any  one  of  you  sad  ? let  him  pray.  Is  he 
cheerful  in  mind?  let  him  sing. — St.  James  v.  13. 

Pause. 

Act  of  Contrition. — Alas!  if  I have’obtained  nothing 
of  Thee,  O my  God,  if  I am  always  indolent,  always  imper- 
fect, always  attached  to  earthly  things,  it  is  because  I have 
not  prayed  well,  it  is  because  I have  asked  nothing  of  Thee 
with  sincerity  and  a desire  to  obtain  it.  Pardon,  O my 
God,  by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

I make  the  resolution  to 


SIXTY-SECOND  SUBJECT. 

FIRST  CONDITION  OF  PRAYER ATTENTION. 

I will  pray  with  the  spirit,  I will  pray  also  with  the  understanding.— 
I.  CoK.  xiv.  15. 

-To  pray  with  attention  is  to  think  of  what  we  say,  to 
follow  ourselves,  and  to  make  our  hearts  say  that  which 
our  hps  pronounce. 

It  is  necessary,  without  doubt,  that  we  should  render  to 
God  an  exterior  worship,  that  our  lips  should  bless  Him, 
that  our  bodies  should  be  prostrated  in  humility,  but  it  is 
necessary  that  the  sentiments  of  the  heart  and  the  acts  of 
the  will  should  always  animate  this  visible  homage. 

It  is  necessary  that  we  should  listen  to  ourselves,  if  we 
wish  that  God  should  listen  to  us.  It  is  necessary  we 
should  know  what  we  seek,  what  we  demand,  if  we  desire 


SECOND  CONDITION  OF  PKAYEE. 


99 


that  God  should  grant  it.  O ! how  little  does  he  know  of 
his  spiritual  needs,  how  little  does  he  desire  to  obtain  what 
is  wanting  to  his  soul,  who  in  prayer  feels  nothing,  thinks 
of  nothing  ? 

Let  us  examine  now  our  conduct.  Do  we  think  of  what 
we  say  in  prayer  ? Does  our  heart  follow  the  movements 
of  our  lips  ? If,  in  the  course  of  an  act,  any  one  should 
ask  us  what  ^ve  were  saying,  what  desirous  of,  what  we 
I wanted,  how  far  would  we  be  able  to  answer  ? 

Alas ! may  not  our  soul  exclaim  with  David,  I am  become 
as  a beast  before  TJiee.^  It  says  nothing,  it  feels  nothing,  it 
desires  nothing ; and  is  it  not  to  us  that  is  addressed  this 
reproach  which  God  made  to  the  Jews?  This  people  honor 
Me  loilh  their  lips,  but  their  heaft  is  far  from  Me. — St.  Matt. 

XV.  8. 

Pause. 

Act  of  Contrition. — Alas ! Lord,  I have  great  reason  for 
self-abasement  and  confusion  before  Thee,  in  making  a 
sincere  avowal  of  my  little  attention  during  prayer.  Thou 
must  be  very  good  indeed  to  endure  my  want  of  applica- 
tion, my  lukewarmness,  my  want  of  respect.  . Pardon  me, 

I pray  Thee,  and  give  me  the  grace  to  do  better  in  future. 

I ask  it  by  the  merits  of  Jesus  Christ,  and  by  the  interces- 
sion of  Mary. 

I make  the  resolution  to 


SIXTY-THIED  SUBJECT. 

SECOND  CONDITION  OF  PRAYER PURITY  OF  INTENTION. 

To  pray  with  a pure  intention  is  to  have  a good  motive 
in  view,  such  as  to  procure  the  glory  of  God,  to  adore  Him, 
to  bless  Him,  to  praise  Him,  to  thank  Him,  to  beg  pardon 
of  Him  ; to  honor  INIary,  the  angels,  tlie  saints,  to  the  end 
thiit  we  may  obtain,  by  their  intercession,  the  graces  we 
have  need  of  to  work  out  our  salvation ; to  obtain  victory 


100 


rAliriCUL^VR  EXAMEN. 


over  a passion  or  an  inclination,  resignation  and  patience 
under  sorrows  and  trials.  We  can  ask  the  same  gifts  for 
another,  for  our  parents,  our  friends;  and  pray  for  the 
souls  in  Purgatoiy. 

We  can  also  ask  for  temporal  favors,  as  the  success  of 
some  undertaking,  some  enterprise,  provided  this  is  in 
view  of  our  salvation,  and  with  a perfect  submission  to  the 
will  of  God. 

Is  it  thus  that  we  pray  ? Do  we  know  why  we  offer  our 
prayers  morning  and  evening,  as  well  as  during  the  day  ? 
AVhy  we  hear  the  holy  Mass  ? Why  we  approach  the  sa- 
cred tribunal  and  the  holy  table  ? Why  we  say  our  Ko- 
sary  ? the  Angelus,  grace  before  and  after  meals  ? In  a 
word,  in  each  act  in  each  prayer,  have  we  a motive,  an 
end,  an  intention  ? 

Alas ! have  we  not  on  the  contrary  the  fatal  habit  of  re- 
peating all  these  prayers  by  routine,  by  impulse,  because 
it  is  the  appointed  moment,  because  others  do  so  ? In  the 
meantime  how  many  things  have  we  not  to  ask  for  ? We 
have  so  little  faith,  so  little  charity,  so  little  humility,  so  little 
horror  of  sin,  so  little  zeal  for  our  salvation  and  that  of  our 
neighbor,  so  little  dominion  over  our  senses,  so  little 'love 
for  prayer,  and  we  know  not  what  to  ask  for,  and  we  ask 
for  nothing ! Oh ! it  is  truly  to  us  that  Jesus  Christ  ad- 
dresses these  reproaches : Hitherto  you  have  not  aaked  any 
thing?  Let  us  endeavor,  then,  to  respond  henceforth  to 
these  considerations  of  charity  for  ourselves,  and  say  with 
the  Apostle  : Lord,  teach  me  to  pray. — St.  Luke  xi.  1. 

Pause. 

Act  of  Contkition. — Alas!  Lord,  I confess  with  sincer* 
ity  that  I am  far  from  having  that  purity  of  intention 
which  Thy  divine  Son  so  expressly  enjoins  on  us.  I am 
all  ardent  to  ask  for  temporal  things,  and  all  indiff'erent  to 


1 St.  John  xvi.  24. 


THIRD  CONDITION  OF  PRAYER. 


101 


seeking  the  graces  of  which  my  soul  has  need.  I ask  of 
Thee  pardon  for  this  false  estimate  of  things,  and  grace  to 
give  more  care  to  the  necessities  of  my  soul  than  to  those 
of  my  body. 


SIXTY-FOURTH  SUBJECT. 

THIRD  CONDITION  OF  PRAYER HUMILITY. 

The  prayer  of  him  who  humbleth  himself  shall  pierce  the  clouds. — 
Egcles.  XXXV.  21. 

In  prayer  we  speak  to  the  Supreme . Master  of  Heaven 
and  earth,  to  our  God,  to  our  Creator,  to  our  Father.  It 
befits  us  then  to  speak  to  Him  with  respect,  with  profound 
humility  ; exterior  humility  in  the  posture  of  our  bodies, 
and  the  modesty  of  our  demeanor,  like  the  publican  who 
prostrated  himself  in  the  lowest  part  of  the  temple,  and 
without  raising  his  eyes,  struck  his  breast  and  acknow- 
ledged openly  that  he  was  a sinner,  and  a very  great  sin- 
ner ; interior  humility,  entering  into  the  sentiments  of  the 
2)atriarch  Abraham,  who  called  himself  dust  and  ashes'^  be- 
fore the  Lord,  ypt,  nevertheless,  he. was  a great  saint! 

And  we,  what  are  we  before  God,  but  nothingness  and 
weakness  itself?  And  what  is  yet  more  cajiable  of  cover- 
ing us  with  confusion  in  His  presence,  is  that  we  have 
sinned  very  often,  and  perhai^s  very  grievously,  and  we 
have  abused  His  graces  and  His  gifts  to  offend  Him  1 

Ah  I what  would  become  of  us  if  God  should  treat  us  as 
we  deserve  ? But,  thanks  to  His  goodness,  not  only  have 
we  i^ower  to  ap^^roach  Him,  to  jiray  to  Him,  to  ask  of  Him 
those  things  of  which  we  have  need.  His  grace  and  His 
assistance,  but,  furthermore,  we  are  bound  to  hope  that  He 
will  hear  us  favorably.  Let  us  pray,  then,  but  let  us  pray 
with  humility ; let  us  pra}"  with  a consciousness  of  our  un- 
worthines,s,  and  God  will  have  j^ity  on  us. 

Is  it  thus  that  we  jiray  ? Is  tJais  humility  in  our  heart, 

J Gen.  xviii.  27. 


102 


rAHTICUKiTv  EX.VMEN. 


in  our  convictions?  Does  it  appear  in  onr  exterior,  in  our 
manner?  Do  we  follow  the  counsels  wliidi  David  gives 
us  ; Gome,  let  us  adore  and  fall  down  and  kneel  before  the 
Lord  who  made  us,  and  let  us  be  assured  that  a contrite  and 
humble  heart,  0 God,  thou  wilt  not  despise. — Ps.  1.  19. 

Pause. 

Act  of  Contrition. — Ah,  my  God ! there  are  in  me  many 
subjects  for  humiliation.  I am  nothing  by  myself  ; noth- 
ingness, malice,  and  iniquity  dwell  in  me,  and  notwith- 
standing this  triple  nothingness  I continue  only  to  be 
proud.  Oh,  cure  this  vain  glory  of  my  heart,  and  grant 
that  I may  always  pray  to  Thee  with  a contrite  and  hum- 
ble heart.  This  is  the  grace  I ask,  by  the  merits  of  Jesus 
and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


SIXTY-FIFTH  SUBJECT. 

FOURTH  CONDITION  OF  PRAYER CONFIDENCE. 

Whatever  you  ask  when  you  pray,  believe  that  you  shall  receive,  and 
they  shall  come  unto  you. — Sx.  Mabk  xi.  24. 

If  the  efficiency  of  our  prayers  depended  on  ourselves 
and  our  merits,  we  should  assuredly  have  nothing  to  ex- 
pect ; but  it  is  not  so  ; it  is  on  the  goodness  of  God,  it  is 
on  the  merits  of  Christ,  that  our  hopes  are  founded  ; hence 
these  hopes  should  be  as  unbounded  as  is  their  founda- 
tion. 

Let  us  pray,  then,  with  confidence,  because  God  himself 
commands  us  to  do  so  ; because  He  himself  promises  to 
hear  us  ; because  he  desires  with  more  ardor  to  grant  us 
what  we  ask  of  Him,  for  His  glory  and  our  salvation,  than 
we  ourselves  desire  to  obtain  it. 

Let  us  pray  with  confidence,  but  let  us  do  our  best,  so 
that  this  hope  may  be  founded,  first,  upon  the  merits  of 


FEFTH  CONDITION  OF  PRAYER.  103 

Jesus  Christ ; and  next,  on  the  firm  resolution  to  offer  no 
obst^icle  to  the  effects  of  the  goodness  of  God  for  us. 

Yes,  let  us  pray  with  confidence,  and  let  us  be  assured 
that  God  will  grant  us  even  much  more  than  we  could  ask 
of  him. 

Is  it  thus  we  pray  ? Are  we  well  persuaded  that — He 

that  scorneth let  not  that  man  think  that  he  shall  receive 

anything  of  the  Lord  But  do  we  desire  to  be  heard  ? Let 
us  pray  as  those  ought  to  pray  who  wish  to  obtain.  Let 
us  enter  into  the  sentiments  of  the  prophet  King,  who 
cried  out : 1 have  greatly  hoped  in  Thy  words,^  and  repeat 
with  him — In  Thee,  0 Lord,  have  I hoped;  let  me  never  he 
confounded. — Ps.  xxx.  1. 

Pause. 

Act  of  Contrition. — Alas,  Lord!  my  faults  are  great  and 
many,  but  I hope  Thy  grace  will  inspire  in  me  a sincere 
desire  to  repent  of  them  and  to  correct  m3^self ; for  I de- 
sire to  pray  to  Thee  henceforth,  with  a confidence  un- 
bounded. I ask  of  Thee,  many  graces  aud  much  strength 
to  resist  the  enemies  of  my  salvation,  and  to  accomplish 
the  good  Thou  dost  demand  of  me  ; and  Thou,  Lord  1 full 
of  grace — thou  wilt  accord  to  me  these  favors  1 I ask  them 
by  the  merits  of  Jesus  Christ,  and  by  the  intercession  of 
Mary. 

I make  the  resolution  to 


SIXTY-SIXTH  SUBJECT. 

FIFTH  CONDITION  OF  PRAYER PERSEVERANCE. 

He  prayed  the  third  time,  saying  the  self-same  words. — St.  Matt. 
xxvi.  44. 

God  appears  sometimes  to  be  deaf  to  our  prayers,  but 
He  always,  in  reality,  lends  an  attentive  ear^  to  them. 
He  has  promised  to  hear  us  ; but  he  has  his  reasons  for 
^ St.  James  i.  67.  ^ pg.  cxviii.  74.  3 pg.  xxxiii.  16. 


101 


PARTICUTAR  EX  AMEN. 


trying  onr  constancy  and  rendering  it  meritorions  to  ns  ; 
the  time  will  come  when  we  shall  obtain  even  more  than 
we  ask. 

Let  ns,  then,  have  confidence,  and  let  us  pray  unceas- 
ingly ; moreover,  what  we  have  to  ask  of  God,  especially 
that  which  concerns  our  salvation,  is  so  grand  and  so  pre- 
cious, that  we  could  not  persevere  in  asking  for  it  too 
long  a time,  even  if  it  were  all  our  life. 

Let  us  imitate  those  poor  beggars  who  solicit  help  ; 
they  pray,  they  implore,  they  urge  so  humbly  and  frankly 
their  needs,  that  they  at  length  obtain  what  they  ask. 

Let  us  pray,  then,  without  ceasing,  let  us  pray  without 
being  weary ; let  us  pray  each  morning,  let  us  pray  during 
the  day,  let  us  pray  in  the  evening  ; let  us  pray  at  the  be- 
ginning and  finishing  of  every  important  action  ; let  us 
pray  at  all  times  and  in  all  places  ; let  our  lips,  and  above 
all  our  heart,  still  say  something  to  God  as  sleep  closes 
our  eyelids. 

Is  iib  thus  we  do  ? Is  j^rayer  our  resource  in  our  needs, 
in  our  pains,  in  our  anxieties,  in  our  temptations,  in  our 
trials  ? Do  we  ask  of  God  the  spirit  of  prayer,  or  at  least 
the  grace  never  to  neglect  it  ? Do  we  put  in  practice  this 
precept  of  Jesus  Christ : We  ought  always  to  pray,  and  not 
to  faint  ? — St.  Luke  xviii.  1. 

Pa, use. 

Act  of  Contrition. — What  precious  moments  I lose  dur- 
ing the  day,  and  Avhich  would  be  useful  and  meritorious  if 
I took  the  trouble,  or  rather  procured  for  myself  the  hap- 
piness, of  raising  myself  to  Thee  in  prayer,  O my  Creator ! 
I ask  pardon  of  Thee  for  this  negligence,  and  I pray  Thee 
earnestly,  by  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary,  to  bestow  on  me  abundantly  the  spirit  of 
prayer. 

I make  the  resolution  to 


MENTAL  PLAYER. 


105 


SIXTY-SEVENTH  SUBJECT. 

MENTAL  PRAYER. 

Let  my  prayer  be  directed  as  incense  in  Thy  sight.— Ps.  cxi.  2. 

Mental  prayer  is  an  interior  intercourse  of  the  soul  with 
God.  By  this  pious  exercise  the  soul  speaks  interiorly 
with  Him  ; to  render  Him  homage,  to  praise  Him,  to 
bless  Him,  to  expose  to  Him  its  wants,  its  wishes,  and  its 
hopes. 

By  mental  prayer  the  soul  contemplates  the  Divine  per- 
fections ; admires  them  ; adores  them  ; and  draws  from 
them  moral  conclusions,  to  regulate  her  faith  and  her  con- 
duct. 

By  mental  prayer,  then,  the  soul  learns  to  know  God, 
and  thereby  to  love  Him  more  and  more  ; and  to  know 
herself,  and  consequently  to  despise  herself  for  all  her  de- 
fects. 

Mental  prayer  is  as  the  great  focus  of  a glorious  life, 
which  presents  to  the  soul  the  great  truths  of  religion,  the 
beauty  of  virtue,  the  hideousness  of  vice  ; the  shortness 
of  time,  the  endless  duration  of  eternity ; the  vanity  of 
the  things  of  this  world,  the  importance  of  those  of  the 
world  to  come. 

Mental  prayer  is  a vast  arsenal,  wherein  the  soul  finds 
all  the  arms  of  which  she  has  need  to  combat  the  enemies 
of  her  salvation,  and  to  contend  with  heresy.  It  is  a tri- 
bunal before  which  she  summons  herself  to  demand  an 
account  of  what  she  is,  what  she  is  worth,  and  what  she 
deserves  before  God. 

Mental  prayer  is  a mine  of  riches,  whence  the  soul 
draws,  by  the  merits  of  the  Saviour,  all  the  succors  and 
graces  of  which  she  has  need,  in  order  to  walk  with  a firm 
step  in  the  path  of  virtue,  and  arrive  happily  at  the  term 
of  salvation. 

It  is  a table,  where  the  viands  best  adapted  to  preserve 


lOG 


r.UlTICULAIl  EXAMEN. 


to  her,  and  even  to  augment  in  her  the  life  of  grace,  are 
abundantly  spread  before  her. 

Is  it  thus  we  have  considered  mental  prayer  ? Have  we 
studied  the  nature,  qualities,  and  method  of  it  ? Have 
we  appreciated  the  favor  God  bestows  in  being  pleased  to 
hold  intercourse  with  us,  to  listen  to  us,  to  reply  to  us,  to 
enlighten  us,  to  console  us,  to  convince  us,  notwithstand- 
ing our  unworthiness  and  lack  of  fervor  ? 

Are  the  mental  prayers  which  we  make  of  a kind  to 
merit  the  name  ? Are  they  true  mental  prayers  ? Are  we 
able,  in  going  forth  from  them,  to  say  with  the  prophet : 
My  heart  grew  hot  within  me,  and  in  my  meditation  a fire 
shall  flame  out  ? — Ps.  xxxviii.  4. 

Pause. 

Act  of  Contrition. — O my  God  ! how  many  reproaches 
my  conscience  makes  to  me  at  this  moment ! how  many 
mental  prayers  badly  made  by  my  fault,  because  I was  too 
distracted,  too  immortified,  too  indolent ! I ask  pardon, 
by  the  merits  of  Jesus  Christ  my  Saviour,  and  the  inter- 
cession of  Maiy.  I beg  of  Thee,  also,  the  gift  of  mental 
prayer,  by  the  mediation  of  the  great  St.  Joseph,  protector, 
and  model  of  interior  souls. 

I make  the  resolution  to 


SIXTY-EIGHTH  SUBJECT. 

VALUE  OF  MENTAL  PRAYER. 

Tliy  prayers  and  thy  alms  are  ascended,  for  a memorial  in  the  sight  of 
God. — Act.  x.  4. 

Mental  prayer  makes  the  perpetual  occupation  of  Angels 
and  of  Saints  in  Heaven  ; that  host  of  Blessed  are  en- 
gaged, without  ceasing,  in  contemplatimg  the  perfections 
of  God,  in  singing  His  praises,  in  praising  and  in  glorify- 
ing Him 


VALUE  OF  MENTAL  PEAYEE. 


107 


It  has  always  been  the  delight  of  the  Saints  on  earth  ; 
it  is  the  exercise  to  which  they  had  recourse  in  all  their 
undertakings,  in  their  sufferings,  in  their  difficulties. 

It  is,  indeed,  in  mental  prayer  that  the  soul  is  enlight- 
ened in  the  ways  of  God  ; that  she  is  strengthened  in 
good ; that  she  is  freed  from  her  imperfections  ; that  she 
becomes  attached  to  God  and  His  holy  service. 

Yes,  it  is  in  mental  prayer  that  the  wavering  soul  be- 
comes firm,  that  whoso  is  feeble  finds  strength,  and  whoso 
is  fervent,  new  motives  for  becoming  more  so.  It  is  by 
means  of  this  important  exercise,  that  the  greater  part  of 
religious  souls  have  conceived  so  great  a love  for  a retired 
life,  and  so  profound  a horror  of  the  world,  its  maxims 
and  its  examples. 

Let  us  see,  now,  what  we  ourselves  think  of  this  holy 
exercise,  and  what  profit  we  draw  from  it,  for  the  conduct 
of  our  lives.  Do  we  show  by  our  words,  by  our  actions, 
that  we  esteem  it,  that  we  love  it  ? Do  our  attention  in 
preparing  for  it,  and  our  application  in  making  it,  render 
us  this  pleasing  testimony  ? 

Let  us  think  seriously  of  this,  and  be  persuaded  that 
we  shall  only  make  progress  in  virtue,  in  proportion  as  we 
esteem,  as  we  love,  mental  prayer.  Then  may  we  hope 
that  All  good  things  come  to  me  together  with  her. — Wisdom 

vii.  11. 

Pause. 

Act  of  Contrition. — It  is  because  I have  not  truly  known 
the  excellence  of  mental  praj’^er,  nor  the  advantages  it  may 
procure  for  me,  that  I have  been  so  indifferent  to  it.  I 
humbly  ask  Thy  pardon,  O my  God ! and  I pray  Thee  to’ 
gi'ant  me,  by  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary,  the  grace  to  better  appreciate  henceforth 
this  holy  exercise. 

I make  the  resolution  to 


108 


PARTICULAR  EXAMEN. 


SIXTY-NINTH  SUBJECT. 

NECESSITY  OF  MENTAL  PRATER. 

I am  smitten  as  gi-ass,  and  my  heart  is  withered,  because  I forgot  to  eat 
my  bread. — Ps.  ci.  v. 

The  soul,  like  the  body,  has  need  of  nourishment  to  sus- 
tain it,  and  Tight  to  guide  its  steps.  Mental  prayer,  or 
meditation,  is  that  nourishment  of  the  soul,  that  light 
which  directs  it ; without  which  her  faith  would  become 
weak,  her  will  enervated  ; she  would  fall  into  lukewarm- 
ness, and  thence  into  remissness  and  sin. 

It  is  in  mental  prayer  that  the  soul  draws  the  strength 
she  needs  to  conquer  her  evil  inclinations,  to  gain  a vic- 
tory over  the  enemies  of  her  salvation,  and  to  boar  with 
fortitute  the  trials  of  her  condition.  Without  mental 
prayer,  the  soul  is  tyrannized  over  by  her  desires,  often 
overcome  by  Satan,  and  soon  loses  a taste  for  her  other 
exercises,  and  consequently  for  her  Vocation. 

Mental  prayer  is  the  light  of  the  soul.  Without  light, 
the  body  knows  not  where  it  goes ; in  like  manne]*,  with- 
out mental  prayer,  the  soul  falls  into  blindness  ; she  loses 
sight  of  the  path  to  heaven,  and  abandons  the  practice  of 
virtues  which  conduct  thither. 

Ask  of  a soul  who  has  abandoned  the  exercise  of  men- 
tal prayer,  or  only  performs  it  negligently,  how  long  since 
she  betook  herself  unwillingly  to  prayer,  to  a reception  of 
the  Sacraments  ; how  long  since  obedience  has  been  a 
a burden,  and  poverty  painful ; how  long  since  she  has 
thought  of  the  world,  and  taken  pleasure  in  its  maxims 
and  customs  ; how  long  since  she  began  to  believe  that 
she  was  not  called  to  religion  ; and  if  she  is  sincere,  she 
will  answer  that  it  has  been  since  she  made  her  mental 
prayers  negligently,  or  omitted  them  entirely. 

How  are  we  upon  this  subject?  How  do  we  regard 
mental  prayer?  How  do  we  make  it?  What  advantage 


EFFICACY  OF  MENTAL  PRAYER.  l‘:,0 

do  we  derive  from  it  ? Should  not  the  little  attention 
we  give  to  this  holy  exercise,  make  us  fear  the  fulfil- 
ment of  these  words  : With  desolation  is  all  the  land  made 
desolate,  because  there  is  none  that  considereth  the  heart.- 
Jerem.  xii.  11. 

Pause.  ' 

Act  of  Contrition. — Can  I be  surprised  if,  making  so 
badly  my  mental  prayers,  I am  so  languid  in  fulfilling  my 
duties,  so  ignorant  of  the  hidden  things  of  interior  life, 
so  inclined  to  sensuality  and  immortification?  I ask  par- 
don for  it,  O my  God,  and  I pray  Thee  to  put  forth  the 
strength  of  Thine  arm  to  draw  me  from  this  state  of  in- 
difference, which  will  perhaps  be  so  fatal ; I ask  this 
great  favor  by  the  merits  of  Jesus  Christ,  and  by  the  in- 
tercession of  the  most  holy  Virgin  and  the  great  St. 
Joseph. 

I make  the  resolution  to 


SEVENTIETH  SUBJECT. 

EFFICACY  OF  MENTAL  PRAYER. 

Ask,  and  it  eliall  be  given  you ; seek,  and  you  shall  find ; knock,  and  it 
shall  b(  opened  to  you. — St.  Matt.  vii.  8. 

The  religious  vocation  offers  to  those  who  embrace  it 
many  means  of  sanctification  ; but  among  these  means, 
we  may  say  that  the  holy  exercise  of  mental  prayer  should 
hold  place  in  the  first  rank,  and  that  without  this,  all 
would  become  useless,  even  the  frequentation  of  the  Sac- 
raments ; whilst  with  mental  prayer,  everything  may  be- 
come meritorious,  and  soon,  all  becomes  even  agreeable, 
because  the  soul  being  united  to  God,  soon  acquires  all 
the  virtues  which  make  saints. 

And,  indeed,  this  soul  placing  herself  seriously  in  the 
presence  of  God,  in  the  morning,  could  she  forget,  in  her 
avocations,  that  He  sees  her,  hears  her,  observes  her,  and 


no 


TARTICUL^VE  EXMIEN. 


consequently  could  she  resolve  to  do  evil  ? Placing  her- 
self anew,  earnestly  in  mental  praj^er  in  the  evening,  to 
scrutinize  and  examine  herself,  would  she  rest  in  sin? 

Tliis  soul,  meditating  every  day  upon  the  most  essential 
truths  of  religion,  fathoming  them  as  far  as  is  possible  to 
her,  could  she  be  without  a lively  faith  ? Eeflecting  upon 
all  that  God  has  done  to  save  her,  would  she  be  without  a 
firm  hope  f Meditating  on  the  benefits,  the  sufferings,  and 
the  death  of  a God,  would  she  be  without  an  ardent  char- 
ity in  return?  Kepresenting  to  herself,  with  an  overflow- 
ing heart,  the  acts  of  a God-made  man,  the  virtues  which 
He  practised,  would  she  not  strive  to  follow  that  August 
Chief,  that  Adorable  Model? 

Contemplating  so  often  death  and  judgment,  Tvould  she 
fail  to  prepare  herself  for  them  ? Descending  from  time 
to  time,  in  spirit,  into  hell,  and  mounting  to  heaven, 
would  she  not  do  all  in  her  power  to  avoid  the  one  and 
merit  the  other  ? 

O no ! the  pious  soul  who  meditates  assiduously,  who 
enters  on  this  subject  into  the  views  of  God,  of  His  laws, 
can  never  be  lost ; on  the  contrary,  she  will  draw  on  her- 
self a thousand  blessings  ; she  will  fortify  herself  in  the 
practice  of  every  virtue,  and  b}^  the  grace  which  will  never 
fail  her,  she  will  secure  her  eternal  salvation. 

Does  mental  prayer  produce  in  us  these  happy  effects  ? 
What  obstacles  do  we  oppose  to  it  ? Let  us  render  to 
ourselves  a strict  account,  and  say  with  David  : Tliy  ivords 
have  I hidden  in  my  heart I ivill  meditate  on  Thy  com- 

mandments, and  I ivill  consider  Thy  ways. — Ps.  cxviii.  11. 

Pause. 

Act  of  Contrition. — I have  not  hitherto  made  my  men- 
tal prayers  well,  O my  God,  and  for  this  reason  I am  still 
so  imperfect ; but  I will  begin,  and  aided  by  the  help  of 
Thy  holy  grace,  which  I ask  through  the  merits  of  Jesus 
Christ,  the  intercession  of  Mary,  and  the  protection  of  St. 


PREPARATION  FOR  MENTAL  PRAYER.  Ill 

Joseph,  I will  make  it  every  day,  to  the  best  of  my  abili- 
ties. For  this, 

I make  the  resolution  to 


SEVENTY^FIRST  SUBJECT. 

PREPARATION  FOR  MENTAL  PRAYER. 

He  will  give  his  heart  to  resort  early  to  the  Lord,  and  he  will  pray  in  the 
sight  of  the  Most  High. — Eccles.  xxxix.  6. 

To  go  to  mental  prayer  without  having  made  prepara- 
tion for  it,  would  be  to  fail  essentially  in  the  respect  due 
to  Sovereign  Majesty  ; it  wcfuld  be  to  wilfully  expose  one’s 
self  to  lose  all  the  benefits  of  this  exercise  ; it  is  necessary 
then  to  prepare  ourselves  for  mental  prayer. 

We  distinguish  three  kinds  of  preparation;  a remote 
preparation,  a proximate  preparation,  and  an  immediate 
preparation. 

A remote  preparation  is  found  in  regular  conduct,  in 
keeping  a custody  over  our  senses,  and  above  all,  in  flying 
from  the  world  and  its  occasions  of  distraction. 

A proximate  preparation  is  found  in  pious  reading,  in 
frequently  elevating  the  heart  to  God,  in  calling  to  mind 
I some  expressions  of  piety,  or  some  words  of  the  Sacred 
1 Scriptures. 

Immediate  preparation  consists  in  our  preliminary  acts, 
and  the  definite  choice  of  a subject  for  our  meditation. 
This  subject  may  be  found  either  in  the  public  reading  or 
: in  the  collection,  of  which  each  ought  to  have  a copy  ; or, 
lastly,  in  some  personal  need,  some  good  sentiment,  some 
inspiration,  or  some  important  reform  to  be  made  in  our 
conduct. 

Is  it  thus  we  do  ? Are  we  careful,  during*  the  day,  to 
: remove  far  from  our  mind  all  that  would  distract  it  ? 

Do  we  know  what  we  propose  to  do  in  mental  prayer 
• when  the  hour  calls  us  to  it  ? Does  our  recollection  inten- 


112 


paeticular  examen. 


sify,  as  time  for  prayer  approaches?  Are  we  careful  to 
prepare  for  it  with  some  thoughts,  some  sentiments  to  sus- 
tain our  attention  ? 

What  petitions  have  we  been  in  the  habit  of  addressing 
to  God,  to  obtain  the  gift  of  mental  prayer  ? Do  we  follow 
the  advice  given  by  the  Holy  Spirit  in  these  words  ; Before 
prayer  prepare  thy  soul,  and  be  not  as  a man  that  tempteth 
God. — Ecci.es.  xviii.  23. 

Pause. 

Act  of  Contrition. — No,  Lord ! I make  the  sincere 
avowal  of  it.  No  ; I should  not  experience  such  great  dif- 
ficulties in  making  my  mental  prayers  if  I had  prepared 
myself  better  for  them.  Here,  in  thy  presence,  I detest' 
my  levity,  my  immortification,  my  httle  zeal  for  my  salva- 
tion, as  being  the  main  cause  of  my  imperfect  preparation. 

I pray  for  Thy  pardon,  and  I promise,  with  the  aid  of  Thy 
grace,  which  I implore  by  the  merits  of  Jesus  Christ,  the 
intercession  of  Mary,  and  the  protection  of  St.  Joseph, 
that  I will  accomplish  the 

I make  the  resolution  to 


SEVENTY-SECOND  SUBJECT. 

FIRST  PART  OF  MENTAL  PRAYER DISPOSITION. 

When  thou  shalt  pray,  enter  into  thy  chamber,  and  ha-sdng  shut  the 
door,  pray  to  thy  Father  in  secret. — St.  Matt.  vi.  6. 

The  moment  for  mental  prayer  having  come,  we  must 
enter  into  the  depths  of  our  heart,  close  the  doors  of  our 
senses,  and  place  ourselves  seriously  in  the  presence  of 
God,  by  an  act  of  faith  ; that  is  to  say,  be  well  convinced, 
well  persuaded,  that  God  is  there,  that  He  hears  us,  that 
He  sees  us,  that  He  penetrates  into  the  most  secret  recesses 
of  our  heart  ; that  He  knows  perfectly  well,  whether  we 
sincerely  desire  and  intend  to  occupy  ourselves  with  Him, 
to  hold  intercourse  with  Him. 


FIRST  TART  OF  MENTAL  FRAYER. 


113 


AYe  must  then  adore  Him  from  the  depths  of  our  soul 
as  our  sovereign  good  and  our  last  end,  and  thank  Him 
for  His  benefits. 

AA^e  must  humble  ourselves  and  stand  confounded  in  His 
presence,  by  reason  of  our  baseness,  and  ask  His  pardon 
for  our  sins. 

AA"e  must,  lastly,  unite  ourselves  to  our  divine  Saviour, 
pray  Him  to  apply  to  us  His  infinite  merits,  and  ask  the 
guidance  of  His  Holy  Spirit. 

Is  it  thus  we  begin  mental  prayer  ? Do  we  endeavor  to 
instil  into  our  minds  some  good  thoughts,  strongly  and 
energetically  expressed  ? — into  our  hearts  some  sentiments 
ardent  and  profound  ? Are  we  not,  on  the  contrary,  with- 
out energy,  without  courage,  without  life — sleeping  the 
sleep  of  idleness,  indifference,  distaste  for  God,  and  with- 
out zeal  for  our  sanctification  ? 

Let  us  re-animate  then  our  piety,  our  good  will,  each 
time  we  go  to  mental  prayer.  Let  us  pray  God  to  make 
us  realize  deeply  the  presence  of  His  august  majesty  and 
our  own  unworthiness ; the  happiness  we  possess  in  being 
able  hold  intercourse  with  Him,  to  lay  before  Him  our 
eternal  interests,  and  the  wrong  we  should  do  ourselves  if 
we  failed  to  profit  by  this  favor.  Let  us  say  often  in  His 
presence,  God  sees  me,  God  hears  me — Indeed  the  Lord  is 
in  this  place,  and  I knew  it  not. — Gen,  xxviii.  16. 

Pause. 

Act  of  Contkition. — Thou  hast  said  to  us,  O eternal 
wisdom,  that  the  children  of  this  world  are  more  prudent 
in  their  affairs  than  the  children  of  light.  Alas ! I have 
but  too  well  verified  this  truth  in  commencing  my  mental 
prayers  with  so  much  negligence ! I most  humbly  ask 
pardon,  O Lord,  and  I conjure  Thee  to  grant  me  grace  to 
do  better  in  future.  Deign  graciously  to  hear  my  humble 


114 


PARTICULAR  LX^^MEN. 


petition,  by  Tliy  infinite  merits,  and  the  intercession  of  the 
Blessed  Virgin,  Thy  mother. 

I make  the  resolution  to 


SEVENTY-THIRD  SUBJECT. 

SECOND  PART  OF  MENTAL  PRAYER — BODY  OF  PRAYER. 

The  words  of  my  mouth  shall  be  such  as  may  please,  and  the  medita- 
tions of  my  heart  always  in  thy  sight. — Ps.  xviii.  15. 

The  heart  being  impressed  with  good  sentiments,  which 
it  derived  from  the  acts  of  the  first  part  of  mental  prayer, 
we  must  immediately  look  upon  our  subject,  define  it,  con- 
sider its  principal  points  ; for  example,  how  God  regards 
it,  what  Jesus  Christ  has  said  of  it,  or  done  relating  to  it ; 
what  the  Church  teaches  concerning  it ; what  we  should 
think  of  it  ourselves  ; wha4  benefits  we  may  draw  from  it ; 
and  what  motives  induced  us  seriously  to  occupy  ourselves 
with  it.  Afterwards,  take  up  again  these  diverse  consid- 
erations, or  divisions,  examine  them,  weigh  them,  reason 
on  them,  deal  with  them,  as  in  the  presence  of  God,  with 
God  and  for  God  ; finally,  we  must  excite  ourselves  to 
firmly  believe  the  truths  on  which  we  meditate,  or  to  con- 
vince ourselves  of  the  necessity  of  practising  such  a virtue; 
to  recognize  the  extreme  goodness  which  Jesus  Christ  ex- 
tends to  us,  in  practising  himself  what  he  requires  of  us, 
and  meriting  for  us  the  grace  to  imitate  Him  ; to  thank 
him  lovingly,  and  to  be  covered  with  confusion  for  having 
so  seldom  walked  in  His  steps. 

O ! how  enlightened  we  should  have  been  in  the  ways 
of  God  if  we  had  meditated  thus ! How  many  faults  we 
should  have  avoided  in  the  conduct  of  our  life ! How 
many  virtues  we  should  have  practised ! How  rich  our 
soul  would  be  before  God ! Let  us  watch  our  conduct  on 
this  point,  and  let  us  endeavor  to  make  applicable  to  our- 
selves those  w'crds  of  David  : Blessed  are  they  that  search 


THIKD  PART  OF  JMENTAL  PRAYER. 


115 


His  testimony,  that  seek  Him  with  their  whole  heart. — 
Ps.  cxviii.  2. 

Pause. 

Act  of  Conteition.  — How  often;  O sweet  and  loving 
Jesus,  hast  Thou  not  come  to  knock  at  the  door  of  my 
heart,  without  my  even  deigning  to  open  it  to  Thee ! And 
nevertheles,  it  was  to  hold  converse  with  me  on  my  devout 
and  most  precious  interests.  Pardon  me,  O my  Saviour, 
my  only  refuge  ; pardon  me  by  Thy  infinite  merits,  and 
the  intercession  of  Thy  august  mother  ! 

I make  the  resolution  to 


SEVENTY-POHKTH  SUBJECT. 

THIED  PART  OF  MENTAL  PRAYER CONCLUSION  AND  RESOLUTIONS. 

I have  sworn  and  am  determined  to  keep  the  judgments  of  thy  justice. 
•— Ps.  cxviii.  106. 

There  are  few  persons  who,  making  mental  prayer,  do  not 
form  some  resolution  ; but  this  is  not  enough,  it  is  neces- 
sary, furthermore,  that  these  resolutions  be  well  chosen  ; 
it  is  even  good  to  form  but  a single  one  in  order  to  render 
that  more  efficacious.  This  resolution  should  be  formed 
not  only  in  thought  and  imagination  but  by  the  heart  and 
will. 

This  resolution  should  be  especial  and  distinct  from  any 
other  good  sentiment ; touching  upon  a virtue  to  be  prac- 
tised, or  a defect  to  be  corrected  ; upon  an  application  to 
this  or  that  point  of  the  rule,  and  not  taken  in  a general 
sense  ; as,  for  instance,  would  be  a resolution  to  observe 
the  rule,  to  become  holy. 

We  must  determine  the  moment,  the  circumstances,  the 
occasions  when  we  will  apply  ourselves  to  practise  it,  and 
fix  upon  two  or  three  periods  of  the  day  to  examine  whether 
■we  have  been  faithful  to  it. 

Lastly,  we  must  close  the  meditation  by  asking  pardon 


116 


PAllTICUL/VR  EXAMEN. 


of  God  for  the  faults  we  have  committed  in  it,  never  omit- 
ting to  recommend  ourselves  to  the  holy  Virgin  Mary,  to 
our  guardian  angel,  and  to  those  Saints  who  have  been 
most  remarkable  for  this  upon  which  we  have  been 
meditating. 

Is  it  thus  we  are  accustomed  to  do  ? What  are  habitu- 
ally our  resolutions  ? How  do  we  keep  them  ? What  pro- 
fit do  we  draw  from  them  ? Have  we  corrected  ourselves 
of  one  single  defect  a year,  since  we  have  experienced 
mental  prayer?  And  have  we  acquired  a single  virtue 
more  ? Alas,  are  we  not  ever  the  same  ? 

Finally,  let  us  enter  sincerely  into  ourselves  and  let  us 
say  with  David : O my  God,  now  have  I begun,  my  resolution 
is  taken. — Ps.  Ixxii.  11. 

Pause. 

Act  of  Contrition.. — Alas ! Lord,  I confess  before  Thee 
I make  badly  my  mental  prayers  ; I do  not  make  resolu- 
tions in  them,  or  if  I do,  I wholly  fail  in  them.  O deplor- 
able negligence!  how  much  injury  hast  thou  done  me 
hitherto  ? Pardon,  O my  God ! I ask  this  through  the 
merits  of  J esus  Christ,  and  the  intercession  of  Mary. 

I make  the  resolution  to 


SEVENTY-FIFTH  SUBJECT. 

DISTRACTIONS  DURING  MENTAL  PRAYER. 

My  thoughts  are  dissipated,  tormenting  my  heart. — Job  xvii.  11. 

Distractions  during  prayer  offer  no  obstacle  to  a good 
mental  prayer  ; they  may  even  become  the  subject  of  great 
merit  before  God,  provided  we  make  good  use  of  them, 
and  have  given  no  occasion  for  them  by  irregularities  and 
neglect  of  our  duties  ; but  it  is  necessary,  when  we  dis- 
cover ourselves,  unawares,  in  a distraction,  to  raise  our- 
selves immediately  towards  God,  by  a sentiment  of  confu- 
sion at  the  sight  of  our  weakness  ; to  recall  to  ourselves 


DISTEACTIONS  DURING  MENTAL  PRAYER. 


117 


at  what  point  the  distraction  surprised  us,  and  to  begin 
again  the  course  of  our  prayer.  If  we  discover  ourselves 
in  a second,  in  a third  distraction,  we  should  do  the  same 
and  combat  thus  to  the  end,  without  being  discouraged  ; 
far  from  that,  it  should  console  us  to  reflect  that  if  we  have 
not  well  sustained  our  attention  on  the  subject ; if  we  have 
not  had  the  happiness  of  listening  to  God  and  speaking  to 
Him,  we  have  at  least  the  satisfaction  of  knowing  that  two, 
three,  four,  and  perhaps  twenty  times,  we  have  given  him 
proof  of  our  desire  to  do  better ; that  we  have  made  so 
many  acts  of  patience,  of  good  will,  of  perseverance  in  our 
pious  sentiments,  and  that  we  have  gained  so  many  victo- 
ries over  ourselves  and  the  enemies  of  our  salvation. 

Is  it  thus  that  we  do  ? Do  we  keep  watch  over  ourselves 
during  mental  prayer  ? Do  wm  endeavor  to  impress  our 
minds,  our  hearts,  our  imaginations,  by  some  thoughts, 
by  some  effective  sentiments,  some  warm  expressions? 

When  we  discover  ourselves  in  a distraction  do  we  re- 
pulse it  in  a proper  manner,  and  take  up  again  with  cour- 
age and  confidence  our  mental  prayers  ? Let  us  examine 
ourselves  with  those  sentiments  of  humility  and  confidence 
which  David  expressed  in  these  words  : Have  mercy  on  me, 
0 Lord,  for  I am  iveah^  I am  become  as  a beast  before  thee, — 
Ps.  Ixxii.  23. 

Pause. 

Act  of  Contrition. — Alas ! Lord,  my  God,  I must  con- 
fess the  truth  ; I have  so  much  difficulty  in  thinking  of 
Thee,  in  holding  intercourse  with  Thee  in  mental  prayer, 
only  because  I do  not  love  Thee  as  I ought,  give  me  then 
this  love,  grant  that  I may  love  Thee  ; kindle,  O Lord,  this 
divine  fire  in  my  soul,  and  permit  not  that  a culpable  in- 
difference should  extinguish  it,  or  cause  it  to  languish.  I 
ask  pardon  of  Thee  for  all  my  distractions,  through  the 
merits  of  J esus  Christ  and  the  intercession  of  Mary. 

/ make  the  resolution  to 

* Ps.  vi.  2. 


118 


PARTlCULiVn  EXAMEN. 


SEVENTY-SIXTH  SUBJECT. 

(OONTINTtED.) 

DRYNESSES — DRYNESS  OF  SPIRIT. 

My  soul  hath  slumbered  through  heaviness,  my  heart  is  withered. — Ps. 
ci.  5. 

DiTnesses  and  distastes,  far  from  being  faults,  may  be- 
come great  subjects  of  merit,  provided  our  conduct  before 
and  during  mental  prayer  does  not  render  them  culpable. 

AVe  are  responsible  before  God  for  distastes  and  dry- 
nesses, when  we  give  ourselves  to  distractions,  when  we 
admit  into  our  hearts  some  worldly  aifection,  when  we 
give  ourselves  to  occupations  wholly  exterior,  when  we 
draw  upon  ourselves  affairs  alien  from  those  which  God 
asks  of  us,  when  we  hold  communion  with  the  world,  giv- 
ing or  receiving  visits,  whose  only  end  is  to  pass  time,  to 
distract  us,  or  when  we  neglect  our  duties,  exercises,  or 
practises  of  piety, 

'But  when  we  live  conformably  to  the  rule,  to  obedience, 
when  we  are  careful  to  recollect  ourselves  before  this  holy 
exercise,  we  may  be  tranquil  and  adore  the  designs  of 
God  ; only  we  must  be  heedful  never  to  yield  to  the  enemy ; 
never  to  interrupt  the  exercise,  never  to  become  discour- 
aged, and  above  all  things,  never  to  absent  ourselves  from 
mental  prayer  under  any  pretext  whatever.  Finally,  to 
be  well  persuaded  that  the  more  we  shall  have  suffered  in 
it,  the  more  our  mental  prayer  will  have  been  good,  ac- 
ceptable and  sanctified. 

O how  God  esteems  this  conflict  which  the  good  soul 
w'ages  wdth  itself ! How  He  loves  to  see  her  arouse  and 
animate  herself  to  do  well,  to  ask  his  assistance,  to  express 
wdth  courage  her  thoughts  and  designs ! 

Is  it  thus  we  comport  ourselves  ? If  our  distastes  are 
trials  let  us  resign  ourselves ; if  we  are  culpable,  let  us 
correct  ourselves,  and  let  us  hope  that  God  will  have  pity 
on  us.  Let  us  say  with  David : My  strength  hath  left  me 


TBOUBLES  AND  CHAGEIKS. 


119 


and  the  light  of  my  eyes  itself  is  not  with  me.  But  thou,  O 
Lord,  have  mercy  on  me  ! — Ps.  xl.  11. 

Pause. 

Act  of  Contrition. — Thou  knowest  my  weakness,  O 
Lord,  thou  knowest  that  a soul  self-indulgent  as  mine, 
would  desire  always  the  sweets  of  Thabor.  But,  Lord, 
have  not  that  regard  for  my  feebleness,  and  according  to 
the  rules  of  Thy  divine  wisdom,  if  I am  capable  of  it, 
give  me  some  drops  of  the  gall  of  Calvary.  By  the  merits 
of  Jesus  agonized,  and  the  seven  dolours  of  the  holy  Mary, 
I ask  pardon  for  having  permitted  myself  to  be  downcast 
in  moments  of  trial. 

1 make  the  resolution  to. .... , 


SEVENTY-SIXTH  SUBJECT. 

TROUBLES  AND  CHAGRINS. 

0 thou  of  little  faith,  why  didst  thou  doubt. — St.  Matt.  xiv.  31. 

Exiles  as  we  are  in  a strange  land,  we  must  not  be  sur- 
prised to  find  ourselves  exposed  to  vicissitudes,  to  anxieties, 
to  chagrins,  to  troubles,  to  mortifications,  in  a word,  to  all 
the  miseries  of  life ; since  the  greatest  Saints  have  been 
like  us,  subjected  to  them.  But  what  is  important  in  this 
matter  is. 

First.  Not  to  draw  on  ourselves  these  troubles,  this  in- 
quietude, these  remorses,  these  chagrins,  through  want  of 
vigilance  over  our  senses,  our  faculties,  our  temper,  over 
our  faults,  and  over  our  ruling  passion. 

Secondly.  To  retire  into  ourselves  when  trouble  and  vex- 
ation assail  us,  in  order  to  discover  the  cause,  and  rem- 
edy it. 

Thhdly.  To  support  with  resignation  what  is  not  onr 
doing,  but  what  comes  to  us  from  God  or  from  man. 


120 


P.UITICULA11  EXAMEN. 


Fourthly.  To  make  use  of  these  trials  after  the  example 
of  the  Saints,  for  the  expiation  of  our  sins,  and  to  advance 
the  work  of  our  sanctification. 

Fifthly.  To  have  recourse  to  God,  to  ask  His  grace,  light 
and  strength,  to  sustain  gloriously  the  combat. 

Sixthly.  To  make  known  to  those  who  direct  us,  what 
passes  within  us,  the  attacks  of  the  enemy,  and  the  wiles 
he  employs  to  cast  trouble  and  disquiet  on  our  soul. 

Let  us  think  seriously  of  this,  for  our  salvation  is  con- 
cerned in  it ; and,  indeed,  if  we  neglect  these  means,  we 
shall  fall  into  a sort  of  spiritual  helplessness.  These  vex- 
ations and  mortifications,  weakly  combated,  would  become 
like  the  thorns  spoken  of  in  Scripture,  which  would  stifle 
whatever  of  good  God  has  implanted  within  us,  and  the 
graces  which  He  is  still  pleased,  every  day,  to  grant  us. 

Let  us  examine  now  the  nature  of  the  troubles  which 
affect  us,  if  they  are  our  own  act  and  produced  by  our 
self-love,  our  susceptibility,  our  want  of  courage.  Let  us 
see  if  such  are  not  the  objects  of  our  distractions,  in  our 
meditations  and  our  prayers  ; if,  instead  of  contending 
against  them,  we  do  not  favor  them  ; if  we  have  recourse 
to  God  to  obtain  the  strength  and  courage  of  which  we 
have  need  ; see  if,  in  place  of  asking  counsel  of  those  who 
direct  us,  we  have  not  displayed  the  foolish  pretension  of 
being  able  to  direct  ourselves,  in  contempt  of  those  words 
of  the  Holy  Spirit ; There  is  a ivay  which  seemeth  just  to  a 
man,  but  the  ends  thereof  lead  to  dealh.^ 

Finally,  have  we  placed  our  entire  confidence  in  God, 
and  have  we  abandoned  ourselves  to  His  guidance,  saying 
with  Jesus  in  the  Garden  of  Olives  : 3fy  Father,  f this  chal- 
ice may  not  pass  away,  hut  I must  drink  it,  Thy  will  he  done. 
— St.  Matt.  xxvi.  42. 

Pause. 

Acrr  OF  Contbttion. — I have  often  complained  of  mj 


’ Prov.  xiv.  12. 


HAPPINESS  OF  A RELIGIOUS. 


121 


troubles,  O my  God,  and  I have  never  considered  that 
they  arose  from  my  want  of  piety,  modesty,  and  zeal  for 
my  spiritual  advancement ; and  instead  of  uniting  these 
troubles  to  the  sufferings  of  Jesus  Christ,  having  recourse 
to  Thy  goodness,  and  seeking  the  counsels  of  which  I have 
need,  I have  encouraged  in  myself  these  unhappy  disposi- 
tions, until  they  have  nearly  stifled  the  impressions  of  Thy 
grace.  They  have  made  me  spiritually  weak,  and  reduced 
me  to  a fatal  sterility.  Pardon,  O my  God,  pardon,  through 
the  merits  of  Jesus  Christ,  and  the  intercession  of  Mary, 
my  loving  Mother. 

I make  the  resolution  to 


SEVENTY-SEVENTH  SUBJECT. 

HAPPINESS  OF  A RELIGIOUS,  FAITHFUL  IN  MENTAL  PRATER. 

Say  to  the  just  man  that  it  is  well. — Isaias  iii.  10. 

As  a tree  planted  be’side  the  waters  brings  forth  abun- 
dant fruits,  so  a religious  who  makes  mental  prayer  bears 
precious  fruits  every  day  of  his  life.  The  religious,  faith- 
ful in  mental  prayer,  is  a soldier  well  armed  and  well  com- 
manded, who  fears  not  the  enemy ; he  is  an  experienced 
traveller,  who  knows  perfectly  the  route  he  should  take  to 
arrive  at  the  end  of  his  journey  ; he  is  a faithful  servant, 
who  is  always  prepared  to  receive  his  master,’  and  render 
an  account  of  his  stewardship  ; he  is  a skilful  workman, 
who,  knowing  perfectly  the  secrets  of  his  art,  produces 
each  day  new  masterpieces  : he  is  an  excellent  economist, 
who,  while  increasing  his  own  fortune,  also  aids  others  to 
augment  theirs  ; he  is  a sagacious  exile,  who  has  found 
means  to  send  every  day  new  treasures  to  the  country  to 
whicli  he  is  sure  he  will  return  very  soon  ; he  is  a man  in 
good  health,  yet  who  strengthens  it  more  each  day  ; he  is 
the  son  of  a great  monarch,  who  can  enter  perfectly  into 
1 St.  Matt.  xxiv.  46. 


m 


PARTICULAR  EXAMEN. 


the  views  of  his  father,  and  obtain  from  him  all  he  de- 
sires. 

One  seems  to  see  the  religious  faithful  in  mental  prayer, 
growing  by  degrees  in  the  hfe  of  faith,  in  fervor,  in  appli- 
cation to  his  exercises,  in  the  practice  of  zeal  which  his 
profession  imposes  on  him,  as  we  see  a child  grow  and 
become  strong  as  he  advances  in  years. 

Always  united  to  God,  he  fears  all  intercourse,  every 
conversation  which  might  distract  him.  Loving  to  bear 
about  in  his  body  the  mortification  of  Jesm,^  he  finds  him- 
self always  too  well  cared  for,  the  object  of  too  much  re- 
gard. 

Constantly  recollected  within  himself,  he  watches  with 
the  greatest  care  over  his  eyes,  over  his  tongue,  over  his 
tastes,  over  his  inclinations,  in  order  to  make  all  serve  for 
the  gloiy  of  God,  and  the  edification  of  others. 

Striving  to  walk  in  the  steps  of  his  Divine  Master,  he 
becomes  like  Him,  filled  with  sweetness,  humility,  pa- 
tience, resignation  ; moreover,  what  preparation  does  he 
not  bring  to  the  reception  of  the  Sacraments  ! what  devo- 
tion to  Mary  ! wliat  fidelity  to  all  his  duties  ! what  happi- 
ness for  a Religious  Order  to  possess  such  souls ! 

Let  us  see,  now,  if  we  are  of  this  number,  and  if  we  can 
apply  to  ourselves  these  words  of  David  : His  will  is  in  the 
law  of  the  Lord,  and  he  shall  he  like  a tree  which  is  planted  hy 
'he  running  luaters,  which  shall  bring  forth  its  fruit  in  due  sea- 
son.— Ps.  i.  2,  3. 

Pause. 

Act  of  Contrition. — O my  God,  of  what  happiness  have 
f not  deprived  myself,  in  not  making  well  my  mental 
prayers  ! in  not  making  all  the  sacrifices  necessary  to  ob- 
tain that  distinguished  favor ! I ask  Thy  pardon,  O Jesus, 
Thou  good  pastor  of  souls  ; have  pity  upon  mine,  and  by 


1 II.  Cor.  iv,  10. 


SAD  STATE  WITHOUT  MENTAL  PKAYEK. 


123 


tlie  intercession  of  the  most  sweet  and  humble  Mary,  grant 
me  grace  to  make  them  better  henceforth. 

/ make  the  resolution  to 


SEVENTY-EIGHTH  SUBJECT. 

SAD  STATE  OF  A RELIGIOUS  WITHOUT  MENTAL  PRAYER. 

I am  smitten  as  grass,  and  my  heart  is  withered  because  I forget  to  eat 
my  bread. — Ps.  ci.  5. 

A religions  without  prayer  is  a tree  condemned  to  per- 
petual drought ; it  withers,  and  fades,  and  dies.  He  is  a 
soldier  without  arms  on  the  day  of  battle,  who  will  be 
necessarily  vanquished.  He  is  like  a blind  man  who  re- 
fuses the  hand  of  a kind  guide  ; he  will  go  astray  and  be 
lost  over  some  precipice.  He  is  a presumptive  appren- 
tice, who  refuses  to  be  instructed  by  his  master,  and  there- 
fore can  never  succeed.  He  is  an  imprudent  traveller, 
who  presumes  to  cross  deserts ; without  asking  the  road 
of  any  one,  he  will  infallibly  miss  his  way.  He  is  a sick 
person,  who  will  consult  no  physician  and  take  no  remedy  ; 
his  maladies  will  augment  from  day  to  day,  from  moment 
to  moment.  He  is  a man  laboring  under  a spiritual  dis- 
ease, which  insensibl}^  consumes  him,  and  leads  him  to  the 
gates  of  the  tomb,  to  the  loss  of  piety  and  religion.  He 
is  a foolish  prodigal,  who  not  only  fails  to  acquire  the 
goods  which  he  might,  but  wastes  daily  those  which  he 
possesses  ; he  is  very  soon  reduced  to  poverty.  He  is  as 
one  fallen  into  a kind  of  stupidity,  who  confounds  truth 
and  falsehood,  virtue  and  vice,  good  and  evil.  He  is  an 
unfortunate  child,  dumb,  deaf  and  blind,  who  can  neither 
speak  to  his  father,  nor  see  him,  nor  hear  him.  Alas  ! 
what  unhappiness  ! 

Such,  then,  is  the  condition  of  a soul  without  mental 
prayer  : she  falls  into  indifference  ; she  has  soon  only  a 
false  faith  ; a half-extinguished  charity — no  more  strength, 


124 


PARTIOULAR  EXAMEN. 


no  more  mortifications,  no  more  sway  over  her  inclina- 
tions, she  becomes  the  plaything  of  Satan,  the  slave  of  her 
passions.  She  is  unable  to  endure  anything  that  humil- 
iates her,  contradicts,  or  subdues  her  ; an  enemy  to  all 
mortification,  she  thinks  only  how  to  gratify  her  senses, 
her  tongue,  her  eyes,  her  tastes.  Little  by  little  the  spirit 
of  the  world  supplants  that  of  her  profession,  which  has 
become  but  a skeleton,  but  a walking  phantom  ! A sad 
spiritual  agony  will  conduct  soon  to  the  loss  of  her  voca- 
tion, to  the  loss  of  grace,  and  perhaps  to  eternal  death  ! 

Let  us  examine  seriously  our  own  condition  on  this  sub- 
ject ; let  us  question  our  conscience,  looking  back  to  the 
past ; and  if  we  have  aught  to  reproach  ourselves  with  in 
a matter  of  so  much  importance,  let  us  hasten  to  remedy 
the  fearful  evil,  and  ask  of  God  some  part  in  the  senti- 
ments of  humanity  which  inspired  the  holy  King  David, 
when  he  cried  out : Our  bones  are  scattered  by  the  side  of 
Hell—F^.  cxl.  7. 

Pause. 

Act  of  Contrition. — What  thanksgivings  do  I not  owe 
Thee,  O my  loving  Saviour,  for  having  merited  for  me  the 
grace  to  make  well  my  mental  prayers ! but  how  culpa- 
ble I am  in  having  so  faintly  responded  to  that  favor,  by 
neglecting  or  performing  negligently  that  holy  exercise ! 
I humbly  beg  pardon  of  Thee,  by  Thy  infinite  merits,  and 
by  the  intercession  of  Thy  august  Mother. 

I make  the  resolution  to 


SEVENTY-NINTH  SUBJECT. 

OF  FAITH  AND  ITS  NECESSITY. 

Without  faith  it  is  impossible  to  please  God. — Heb.  xi.  6. 

Faith  is  a supernatural  virtue,  by  which  we  believe  in 
God,  and  all  the  truths  which  He  has  revealed  to  us,  and 


OF  FAITH  AND  ITS  NECESSITY. 


125 


which  the  Church  teaches  us.  Faith  elevates  a man  above 
himself,  above  the  senses  and  reason,  and  enables  him  to 
contemplate  the  adorable  majesty  of  religion.  Faith  never 
deceives  when  we  consult  her  with  humility  and  simplicity, 
while  reasoning  but  too  often  misleads  the  proud.  . 

God  gives  us  faith  by  the  pure  effect  of  His  goodness  ; 
but  it  is  we  who  must  cultivate  and  cherish  it,  by  a con- 
duct conformable  to  that  which  it  teaches  us. 

F aith  is  the  foundation  of  all  the  virtues  : of  hope,  in 
showing  us  the  great  good  we  ought  to  expect ; of  cliarity, 
by  instructing  us  in  the  motives  which  should  lead  us  to 
the  love  of  God,  and  of  our  neighbor.  Faith  does  not 
give  all  the  virtues,  but  she  aids  us  to  acquire  them  ; and 
although  it  is  true  that  with  faith,  one  may  not  pos- 
sess all  the  virtues,  it  is  no  less  true  that  without  faith  it 
is  impossible  to  have  even  a single  one  meritorious  for 
Heaven. 

Have  we  that  faith  ? What  use  do  we  make  of  it  ? 
Have  we  preserved  it  ? Have  we  cultivated  it  ? Have  we 
augmented  it  ? Do  we  possess  it  truly  ? In  what  do  we 
see  it  ? 

Do  we  live  like  men  who  know  God,  who  adore  Him, 
who  love  Him,  who  respect  His  presence  in  all  places  ? 

Do  we  live  like  men  who  believe  in  the  immortality  of 
the  soul,  in  Heaven,  in  Hell ; like  men  who  are  not  cre- 
ated for  time,  but  for  eternity  ? Oh  ! how  holy  would  our 
lives  be,  if  it  were  thus  with  us  ! It  was  by  faith  that  so 
many  of  the  Saints  led  a life  so  perfect ; that  they,  as  St. 
Paul  tells  us,  suffered  trial  of  mockeries  and  strifes;  more- 
over, of  bonds  and  prisons.  They  were  stoned,  they  were  cut 
asunder,  they  were  tempted,  they  were  put  to  death  by  the 
sword,  they  wandered  about  in  skins,  being  in  want,  distressed, 
aflicted  ; wandering  in  deserts,  in  mountains,  in  caves  of  the 
earth..^  For  these  holy  personages  well  knew  that  faith 
without  works  is  dead. — St.  James  ii.  20. 

1 Heb.  xi.  36. 


126 


PARTICULiVR  EX.VMEN. 


Pause. 

Act  of  Contrition. — O my  God,  O my  all,  I have  good 
reason  for  crying  out  with  Thy  Holy  Apostle,  “ Lord,  in- 
crease my  faith  ” P I have  indeed  the  use  of  faith  which 
Thou  hast  given  me,  but  have  I a j^ractical  faith,  the  faith 
which  makes  saints  ? I beg  Thy  pardon,  O Lord,  for  hav- 
ing so  little  exercised  my  faith  ; grant  it  to  me,  neverthe- 
less, by  the  merits  of  Jesus  Christ,  and  the  intercession  o^ 
Mary  immaculate. 

I make  the  resolution  to 


EIGHTIETH  SUBJECT.  ' 

QUALITIES  OF  FAITH. 

0 woman ! great  is  thy  faith !— St.  Matt.  xv.  28. 

Faith  should  embrace  all  the  truths  which  the  Church 
teaches,  but  it  should  attach  itself  explicitly,  and  as 
clearly  as  possible,  to  those  truths,  the  knowledge  of 
which  is  essential  to  salvation  ; one  God  in  rhree  per- 
sons, the  incarnation,  the  redemption,  the  divine  mater- 
nity, the  apostle’s  creed,  the  commandments,  the  sacra- 
ments, death,  resurrection,  judgment,  heaven,  hell,  the 
immortality  of  the  soul,  etc.,  etc.,  etc. 

Faith  should  be  firm,  and  without  hesitation  ; it  is  God, 
truth  itself,  who  speaks  ; it  is  the  Church,  always  directed 
by  the  Holy  Ghost,  and  who  can  never,  by  any  possibility, 
teach  errors  or  falsehood.  We  must  then  believe  these 
truths,  believe  them  most  firmly,  and  be  willing  to  give 
up  life  itself,  sooner  than  deny  a single  one  of  them.  It 
is  thus  they  were  esteemed  by  those  thousands  of  martyrs, 
who  at  this  day  people  heaven. 

Faith  should  be  practical ; that  is  to  sa}^  accompanied 
by  works  prescribed  by  the  commandments  of  God  and  of 
the  Church,  and  by  the  duties  of  the  state  we  have  em- 

’ St.  Luke  XAoi.  5. 


QUALITIES  OF  FAITH. 


127 


braced.  Faith  without  works  is  a dead  faith, ^ and  with- 
out merit — a faith  which  tends  not  to  make  us  avoid  evil, 
and  leads  us  not  to  do  good ; a faith  which  tends  not  to 
malce  us  observe  the  commandments  of  God  and  the 
Church,  which  tends  not  to  make  us  fulfil  the  duties  of 
our  stats,  a faith  which  tends  not  to  the  preservation  of 
charity  in  the  soul,  or  the  recovery  of  it,  if  we  had  lost 
it,  will  serve  far  more  to  our  condemnation  than  to  our 
justification. 

Does  our  faith  possess  these  qualities  ? Is  it  full  and 
entire  ? Does  it  embrace  all  the  truths  of  religion  ? Is  it 
practical  ? Does  it  make  us  comprehend  the  necessity 
of  loving  God,  serving  Him,  and  laboring  for  our  salva- 
tion ? Do  we  preserve  it  ? Do  we  cultivate  it  ? Do  we 
pray  God  to  increase  it  in  us  ? Let  us  forget  not,  above 
all,  these  words  : If  thou 'confess  with  thy  mouth  the  Lord 
Jesus,  and  believe  in  thy  heart  that  God  hath  raised  Him  up 
from  the  dead,  thou  shalt  he  saved. — Kom.  x.  9. 

Pause. 

Act  of  Contrition. — Ah  Lord ! abandon  me  not,  with- 
draw not  from  me  Thy  holy  Spirit,  nor  the  precious  gift 
of  faith.  I have  well  deserved  that  Thou  shouldst  leave 
me  to  my  reprobate  senses  for  having  drawn  so  little 
profit  from  the  talent  Thou  hast  confided  to  me;  but  Thou 
art  a good  Father,  Thou  wilt  pardon  me.  Thou  wilt  have 
pity  on  my  misery,  I ask  it  of  Thee  by  the  merits  of  Jesus 
Christ  and  the  intercession  of  Blessed  Mary,  ever  a 
Virgin. 

I make  the  resolution  to 


* St.  James  iii.  17. 


128 


PARTICULAR  EXAMEN. 


EIGHTY-FIRST  SUBJECT. 

SPIRIT  OF  FAITH. 

I live  now  in  the  flesh  ; I live  in  the  faith  of  the  Son  of  God.  -Gal.  ii. 

20.  i 

He  who  has  a lively  faith  sees  ‘all  things  in  God,  j 
he  refers  all  things  to  God,  desires  only  God,  seek;s  j 
onl}"  God.  God  alone  is  the  principle,  the  motive,  \ 
the  end  of  all  which  He  does.  All  creatures,  all  ob-  } 
jects,  which  present  themselves  to  his  sight,  recall  to  him 
the  remembrance  of  the  well-beloved  of  his  heart.  It  is  ^ 
my  God,  says  he,  who  created  the  sun,  this  beautiful 
firmament ; it  is  He  who  suspends  these  clouds  which 
seem  to  walk  in  the  breeze ; this  flower,  this  blade  of  ; 
grass,  this  grain  of  sand,  are  the  work  of  my  Heavenly* 
Father,  who  manifests  so  visibly  His  presence  on  earth. 

He  who  has  the  spirit  of  faith  regards  all  that  happens  .j 
to  him,  either  agreeable  or  disagreeable,  as  coming  from  i 
God  ; if  he  is  hapj^y,  he  blesses  God  ; if  he  has  trials,  he . I 
blesses  Him  still ; these  thoughts— God  ordains  it,  God  ‘j 
wills  it,  everjdhing  comes  from  God  : Blessed  he  the  name  ,j 
of  the  Lord?  Thy  ivill  be  done,^  make  all  his  happiness  and  f'| 
all  his  consolation.  i 1 

He  knows  that  God  is  present  everywhere  ; that  He  ‘ ' 
sees  him,  hears  him,  penetrates  even  into  the  most  secret  .[ 
recesses  of  his  heart ; for  this  reason  he  walks  as  if  in  His  4 
presence,  watches  over  his  thoughts,  his  words,  his  acts,  ' ; 
his  steps,  his  eyes,  all  his  senses. 

He  sees  only  God  in  his  brothers,  above  all,  in  his  su- 
periors ; obedience  is  his  delight  through  the  desire  he  ^ | 
has  to  please  God.  He  knows  that  Jesus  Christ  is  his  ' ’ 
model,  and  endeavors  to  imitate  Him  ; that  Mary  is  His  ^ 
Mother,  and  he  prays  to  her  ; his  body  is  on  the  earth,  ! 
but  his  aspirations  and  desires  are  in  heaven. 

’ Job.  i.  21.  2 Matt.  xxvi.  42. 


'x 


POWER  AND  EFFICACY  OF  PRAYER. 


129 


Is  ifc  thus  that  we  think  ? that  we  act  ? Do  we  enter 
into  the  sentiments  of  St.  Paul,  when  he  said  : We  look  not 
at  the  things  which  are  seen,  hut  the  things  which  are  not  seen; 
for  the  things  that  are  seen  are  temporal,  hut  the  things  that 
are  not  seen  are  eternals  In  Him  we  live,  and  we  move,  and 
ice  are. — Acts  xvii.  28. 

Pause. 

' Act  of  Conteition. — My  faith  is  very  feeble,  O my  God, 
for  I do  not  find  in  myself  that  spirit  which  gives  life  , 
grant  it  to  me.  Lord,  in  order  that  it  may  renew  all  the 
faculties  of  my  soul.  Pardon  me  all  the  faults  I have  com- 
mitted against  this  spirit  of  my  institute.  I ask  of  Thee 
this  grace  and  this  pardon,  through  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


EIGHTY-SECOND  SUBJECT. 

POWER  AND  EFFICACY  OF  PRAYER. 

Walk  before  me,  and  be  perfect. — Gen.  xvii.  1. 

I To  have  faith,  to  have  a lively  faith  and  sin,  is  a thing 
! almost  impossible.  And  indeed  would  we  dare  to  offend 
I God  if  we  thought  on  His  presence?  If  we  were  well  per- 
suaded of  His  power  and  His  justice,  would  we  dare  sully 
our  soul  if  we  understood  its  dignity  ? would  we  rest  a 
I single  instant  in  sin  if  we  thought  seriously  that  at  any 
i moment  we  might  die  and  fall  into  the  hands  of  the  Sov- 
I ereign  Judge  of  the  living  and  the  dead?  would  we  be 
! willing  to  lose  heaven  if  we  had  any  idea  of  the  happiness 
; enjoyed  there  ? would  we  expose  ourselves  so  easily  to  fall 
into  hell  if  we  reflected  on  the  torments  endured  there, 

I the  weeping  and  gnashing  of  teeth,^  the  worm  that  dieth  not, 
and  the  eternity  of  pain  P would  we  be  willing  to  lose  our 
' II.  Cor.  iv.  18.  2 St.  Matt.  viii.  12.  3 st.  Mark  ix  43. 


rARTIOULAR  EXiVMEN. 


130 

soul  if  we  seriously  believed  it  to  be  immortal,  tbat  it 
will  burn  eternally  in  liell  if  we  do  not  render  it  woi  tliy  of 
the  glory  of  heaven? 

AVould  not  our  heart  be  kindled  with  love  for  Jesus 
Christ  if  we  thought  seriously  on  all  He  has  done  and  suf- 
fered for  us  ? would  we  not  do  more  than  we  do  to  prove 
to  Him  our  gratitude  ? 

lYould  we  be  so  attached  to  earth,  if  we  recollected,  that 
it  is  but  our  place  of  pilgrimage,  and  that  heaven  is  our 
true  country  ? Would  we  not  be  more  holy  than  we  are 
if  we  estimated  the  value  and  the  merit  of  holiness  ? 

Let  us  examine,  then,  with  attention,  whether  we  have 
profited  by  these  motives  of  faith,  to  impress  on  ourselves 
these  truths,  to  render  them  familiar  to  us  ; if  we  have 
lived  conformably  with  these  principles  ; if,  according  to 
St.  Paul,  we  are  that  just  man  who  lives  by  faith  ; and  let 
us  say  to  our  Lord  as  the  Apostles  said  : Lord,  increase 
ourfaiih!~-^'r.  Luke  xvii.  5. 

Pause. 

Act  of  Contrition. — I have  not  then  had,  so  far,  a tine 
faith,  since  I have  so  little  practised  its  works.  Pardon 
me.  Lord;  and  deign,  through  Thy  infinite  mercy,  to  ren- 
der my  path  as  fruitful  in  the  future  as  it -lias  been  sterile 
in  the  past.  I ask  it  of  Thee  through  the  merits  of  Jesus 
Christ,  the  author  and  finisher  of  faith, ^ and  through  the  in- 
tercession of  Mary  who  was  so  favored  for  having  believed. 

I make  the  resolution  to 


EIGHTY-THIBD  SUBJECT. 

00NTK4DICTI0N  WHICH  19  FOUND  BETWEEN  ODK  iFAITH  AND  OUR 

WORKS. 

Faitli  also,  if  we  have  not  works,  is  dead  in  itself.— St.  James  ii.  17. 

Let  US  reflect  upon  this  important  truth,  which  our  Sa- 
) Heb.  xii.  2. 


CONTRADICTION  BETWEEN  OUR  FAITH  AND  WORKS.  131 

viour  Jesus  Christ  teaches  us  by  one  of  His  most  holy 
Apostles,  and  see  what  has  been  our  conduct  with  regard 
to  it.  We  know  that  God  is  infinitely  good,  and  neverthe- 
less can  we  say  that  we  love  Him  with  all  our  heart,  as  we 
declare  to  Him  so  often? 

We  know  that  He  is  in  all  places,  do  we  respect  His 
presence?  We  know  that  he  is  just,  do  we  fear  his  jus- 
tice ? We  know  that  sin  is  the  greatest  of  all  evils,  yet  we 
render  ourselves  daily  culpable. 

We  know  that  the  proud  can  never  enter  heaven,  and 
we  are  unwilling  to  endure  the  slightest  humiliation  ; we 
choose,  on  the  contrary,  to  be  praised,  honored ! 

We  know  that  by  the  practices  of  poverty  the  kingdom 
of  heaven  is  gained,  and  we  are  unwilling  to  suffer  any 
want — we  rebel  against  the  slightest  privation  ! 

We  know  that  without  obedience  the  religious  can  nei- 
ther persevere  nor  save  himself,  and  we  do  willingly  only 
that  which  pleases  us ! 

We  know  that  without  modesty  death  will  enter  by  the 
eyes  into  our  souls,  and  we  mind  to  see  everything ! 

We  know  that  without  tne  mortification  of  our  senses 
we  shall  fall  into  the  snares  of  Satan,  and,  nevertheless, 
we  are  unwilling  to  do  ourselves  the  least  violence  ! 

We  know  that  man  must  render  an  account  even  of 
every  idle  word  which  he  shall  speak,  and  we  permit  our- 
selves idle  conversations,  even  to  the  prejudice  of  our 
neighbor ! 

We  know  that  the  kingdom  of  heaven  suffers  violence, 
and  we — we  most  often  fly  from  the  narrow,  strait  way  to 
take  that  which  is  broad  and  spacious,  and  which  presents 
no  difficulties! 

T"inally,  we  know  that,  to  be  true  disciples  of  Jesus 
Christ,  we  must  bear  our  cross,  we  must  follow  him,  to 
walk  in  His  footsteps,  and  our  life  is  almost  always  the  op- 
posite of  His. 


132 


rARTICULAR  EXAMEN. 


All ! let  iis  enter  then  seriously  into  ourselves,  and  not 
imitate  those  spirits  of  evil,  of  whom  St.  James  says  they 
believe  and  tremble,^  and  who  are  none  the  less  condemned, 
but  rather  let  our  faith  be  active  and  animated  by  charity, 
so  that  we  may  be  truly  the  jud  man  who  livelh  by  faith. — 
Roii.  i.  17. 


Pause. 

Act  of  Contrition. — I ask  Thy  pardon,  O my  God,  for 
all  the  sins  I have  committed  in  not  conforming  my  life  to 
my  faith  ; deign  to  grant  it  to  me  by  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary,  my  tender  Mother. 

I make  the  resolution  to 


EIGHTY-FOURTH  SUBJECT. 

CAUSE  OF  OUR  LITTLE  FAITH. 

How  can  you  believe  who  receive  glory  one  from  another,  and  the  glory 
which  is  from  God  alone  you  do  not  seek.— St.  John  v.  44. 

"We  have  little  faith  because  we  have  not  the  courage  to 
undertake  bravely  to  break  down  our  will,  to  conquer  our 
inclinations,  to  correct  our  faults. 

AVe  have  little  faith  because  we  do  not  give  ourselves 
the  trouble  to  meditate  on  the  greatness  of  God,  on  His 
1^0 wer,  on  His  goodness,  on  His  justice,  on  His  eternity. 

AVe  have  little  faith  because  we  do  not  study  with  suffi- 
cient earnestness  the  great  truths  of  religion,  those  mys- 
teries which  Jesus  Christ  has  accomplished  for  our  salva- 
tion. 

AVe  have  little  faith  because  we  do  not  reflect  seriously 
on  w’hat  we  are  for  time,  and  what  we  must  become  in 
eternity. 

AVe  have  little  faith  because  we  render  ourselves  too 
much  the  slaves  of  our  inclinations,  our  senses,  our  reason- 
> St.  James  ii.  19. 


OF  HOPE. 


133 


ings  ; because  too  offen  we  listen  not  to  our  conscience, 
and  fail  to  consult  it ; we  do  the  evil  which  it  disapproves, 
and  neglect  the  good  which  it  commands. 

We  have  little  faith  because  we  do  not  ask  for  it ; be- 
cause, perhaps,  we  fear  to  know  more  clearly  our  duties, 
and  to  feel  the  reasons  which  should  oblige  us  to  fulfill 
them  with  more  exactness.  Let  us  then  humbly  recognize 
our  misdeeds,  and  uniting  ourselves  to  the  father  of  the 
possessed  child,  whom  Jesus  Christ  healed,  let  us  say  to 
our  divine  Saviour,  Lord,  help  my  unbelief,^  and  with  the 
Apostles,  Increase  our  faith. — St.  Luke  xvii.  5. 

Pause. 

Act  of  Contrition. — I have  been  truly  senseless,  O my 
God,  in  leaving  myself  to  be  guided  by  my  senses,  mj’-  in- 
clinations, and  even  by  my  passions,  rather  than  by  the 
word  of  Jesus  Christ,  Thy  Son.  I humbly  pray  Thy  par- 
don for  it,  by  the  merits  of  that  same  Son,  and  the  inter- 
cession of  Mary,  my  good  and  tender  Mother  ; and  I pray 
Thee  to  increase  in  me  the  precious  gift  of  faith. 

1 make  the  resolution  to 


EIGHTY-FIFTH  SUBJECT. 

OF  HOPE ITS  NATURE,  ITS  EXCELLENCE,  ITS  NECESSITY. 

The  Lord  will  help  them  and  deliver  them because  they  have  hoped 

in  Him. — Ps.  xxxvi.  40. 

By  ourselves  we  have  nothing,  we  are  nothing,  and  we 
can  do  nothing ; but  in  God,  and  with  the  aids  of  His 
grace,  we  have  all  things,  we  can  do  all  things  in  the  way 
of  salvation,  if  we  will. 

Not  only  should  we  hope  that  He  who  maketh  His  sun  to 
shine  upon  the  good  and  the  bad  p v)ho  feeds  the  ravens,  and 
clothes  the  lilies,'^  will  give  us  what  is  necessary  for  our  exist- 

’ St.  Mark  ix.  23.  ® St.  Matt.  v.  45.  3 gt,  Luke  xii. 


134 


PARTICULAR  EXAMEN. 


ence  ; but  wc  slioukl  even  be  very  certain  of  it,  if  on  out 
side  we  enter  into  His  purposes. 

Not  only  should  we  hope  for  His  grace  in  this  world, 
and  His  glory  in  the  next,  if  we  are  faithful  to  Him,  but 
we  should  be  well  persuaded  of  it,  well  convinced.  The 
least  doubt  on  this  subject  would  be  a crime.  In  effect,  he 
who  created  us  in  His  own  image,  who  gave  His  own  Son 
for  our  salvation,  who  has  overwhelmed  us  with  benefits, 
would  He  want  us  to  be  lost  ? God,  the  mighty  King  of 
Heaven  and  earth,  is  our  Father  ; He  loves  us  as  His  chil- 
dren ; let  us  rely  then  on  the  cares  of  His  charity  and  His 
love  for  us. 

Let  us  do  what  is  incumbent  on  us,  to  shun  evil  and  do 
good  ; let  us  watch  and  pray  ; casting  ourselves  with  con- 
fidence in  the  arms  of  Divine  Providence,  and  relying  on 
the  merits  of  Him  who  so  loved  us  that  He  gave  Himself 
for  us.^ 

Have  we  acted  with  this  goodly  comportance  ? Have 
we  followed  the  advice  given  us  by  St.  Augustine  ? Act, 
says  he,  as  if  all  things  depended  on  yourself,  and  rely  upon 
God  as  if  all  depended  on  Him. 

Yes,  God  will  ham  all  men  to  he . samd,  and  to  come  to  a 
knowledge  of  the  that  is  to  say,  eternal  life  ; but  He 

wills  also  that  all  should  know,  that  the  Kingdom  of  Heaven 
suffereth  violence,  and  the  violent  bear  it  away.— St.  Matt. 
xi.  12. 

Pause. 

Act  of  Contrition. — Thou  hast  promised  me  so  many 
benefits,  O good  Jesus ! Thou  hast  accorded  me  so  many 
graces,  I know  not  why  I have  not  more  confidence  in 
Thee  ; I ask  Thy  pardon,  O my  loving  Saviour,  and  I 
jiromise  henceforth,  even  though  all  my  enemies  should 
league  against  me,  I will  not  fear  them,  because  I hope 
that  Thou  wilt  be  with  me,  and  I trust  in  Thee.  Lord, 


1 Ephe.  V.  2. 


2 I.  Tim.  ii.  4. 


TEUST  IN  PKOVIDENCE. 


135 


stay  with  ws,  because  it  is  near  evening,  and  the  day  is  now  far 
spent?  I ask  this  grace  by  the  intercession  of  Thy  loving 
Mother. 

I make  the  resolution  to 


EIGHTY-SIXTH  SUBJECT. 

TRUST  IN  PROVIDENCE. 

It  is  I,  fear  ye  not. — St.  Matt.  xiv.  27. 

Is  a child  alarmed  at  anything  when  he  is  in  the  arms 
of  his  father  ? Has  he  any  fear  of  being  in  want  of  shel- 
ter, of  food,  of  raiment  ? 

It  should  be  the  same  with  us  : do  we  not  know  that  the 
Lord  watches  over  us,  that  He  is  with  us  by  day  and  by 
night,  in  health  and  in  sickness,  in  prosperity  as  in  ad- 
versity ? Not  a hair  falls  from  our  head  without  His  per- 
mission ; not  an  enemy  will  have  power  to  harm  us  if  we 
have  recourse  to  His  assistance  ; even  Hell  itself,  with  all 
its  demons,  will  be  powerless  to  work  us  evil ; for  as  soon 
as  we  invoke  His  holy  name,  a thousand  of  those  spirits  of 
darkness  shall  fall  at  thy  side,  and  ten  thousand  at  thy  right 
hand^ 

This  God,  of  infinite  grandeur,  loves  us  sincerely  ; He 
desires  our  welfare  and  our  happiness,  more  ardently  than 
we  ourselves. 

AVe  are  led  to  believe  that  God  forgets  us  when  we  are 
afflicted,  persecuted,  tempted,  tried  by  sickness,  suffer- 
ings, sorrows,  when  our  friends  abandon  us  and  human 
aid  fails  us  ; but  it  is  then,  above  all,  that  this  good  and 
tender  Father  comes  to  our  assistance,  and  makes  Himself 
known  to  us  : Because  thou  wast  acceptable  to  God,  said  the 
A.ngel  to  To})ias  : it  was  necessary  that  temptation  should, 
prove  thee.^  How  many  sinners  would  never  have  been 
converted,  had  they  not  been  afflicted ! 

’ St.  Luke  xiv.  29.  2 Ps,  xo.  7.  ^ Tub.  x/i.  13. 


136 


PARTICULAR  EXAMEN. 


How  many  of  the  Saints  would  have  been  raised  to  less 
glory  in  Heaven,  if  they  had  been  more  happy  on  earth 
St.  Augustine  understood  that  well  when  he  said  : “ Oh 
my  God,  wound,  cut,  burn  me  in  this  world,  so  Thou  dost 
spare  me  in  the  next.”  Let  us  be  persuaded,  then,  that  it 
is  not  without  reason  that  Jesus  Christ  saj^s  : Be  not  so- 
licitous about  to-morrow^  Blessed  are  they  that  mourns  Woe 
to  you  that  are  rich,  for  you  have  your  consolation 

No,  nothing  that  happens  to  us  on  earth,  in  the  order 
of  Providence,  can  be  hurtful  to  us. 

Is  it  thus  we  have  understood  confidence  in  God  ? 
Have  we  considered  that,  being  our  Father,  He  can  never 
abandon  us?  that  He  who  adorns  the  flowers  with  their 
most  beautiful  colors,  who  feeds  the  birds  of  the  air,  who 
makes  His  sun  to  rise  upon  the  just  and  the  unjust,  will 
never  forsake  His  children  ? that  He  who  seeks  after  the 
lost  sheep  will  not  repulse  the  one  who  seeks  Him  ? that 
He  who  for  our  sake  gave  Himself  up  to  a cruel  death, 
will  never  refuse  His  grace  to  those  that  ask  it  ? Let  us, 
then,  hope  in  Him,  and  never  be  dismayed  ; let  us  repeat 
with  confidence  those  beautiful  words  : Not  my  will,  hut 
Thine,  he  done  ;*  and  say  with  Job  : Although  He  should  kill 
me,  I will  trust  in  Him. — Job  xiii.  15. 

Pause. 

Act  of  Contrition. — O my  God,  my  Father  ! how  could 
I fail  to  confide  in  Thee,  knowing  that  Thou  art  infinitely 
good,  infinitely  wise,  infinitely  powerful ! O ! how  I de- 
test these  hesitations  which  wrong  Thy  paternal  love  ! I 
ask  pardon  for  them,  by  the  merits  of  Jesus  Christ,  and 
by  the  intercession  of  Mary,  my  tender  Mother.  To  prove 
my  confidence, 

I make  the  resolution  to 

1 St.  Matt.  vi.  33.  2 st.  Matt.  v.  5.  ^ gt.  Luke  vi.  24.  * St.  Luke  xii.  42 


TVEONG  DONE  BY  WANT  OE  CONFIDENCE.  137 


EIGHTY-SEVENTH  SUBJECT. 

THE  WRONG  DONE  TO  GOD  BY  WANT  OF  CONFIDENCE. 

Cursed  be  the  man  that  trusteth  in  man,  and  maketh  flesh  his  arm,  and 
whose  heart  departeth  from  the  Lord. — Jer,  xvii.  5. 

He  who  trusts  not  in  God,  outrages  Him  in  His  most 
essential  attributes.  He  outrages  the  power  of  the  Father, 
for  he  seems  to  believe  that  God  is  unable  to  preserve  him 
from  danger,  or  to  provide  for  his  spiritual  and  temporal 
necessities.  He  outrages  the  wisdom  of  the  Son,  for  he 
appears  to  doubt  whether  the  events  that  happen  to  him 
are  directed  by  that  eternal  wisdom  to  the  advantage  of 
His  elect ; that  He  has  ordered  all  things  in  measure,  and 
number,  and  weight,^  and  that  nothing  can  escape  His  Om- 
niscience ; finally,  he  does  injustice  to  the  goodness  of  the 
Holy  Ghost,  in  seeming  to  believe  not  in  the  infinite  love 
which  God  bears  towards  us  ; forgetting,  w^hen  afflicted  by 
things  hard  to  be  endured,  that  whom  the  Lord-  loveth  He 
chastiseth;^  and  that  He  scourgeth  eoery  one  whom  He  re- 
ceiveth.^ 

Let  us  see  if  we  have  not  something  to  reproach  our- 
selves with  on  this  important  subject. 

In  the  exercise  of  our  employments,  have  we  not  count- 
ed too  much  on  the-  patronage  of  men,  on  our  own  expe- 
rience, our  ability  ; in  a word,  upon  human  means  ? and 
while  doing  all  that  depended  upon  ourselves,  have  we  re- 
lied solely  upon  God  ? 

In  our  pains  and  tribulations,  interior  as  well  as  exte- 
rior, have  we  sincerely  placed  our  confidence  in  Him,  re- 
garding Him  as  our  Father,  the  most  careful  of  all 
fathers  ; hoping  all  things  from  His  goodness,  from  His 
tenderness  to  us,  and  resting  ’well  persuaded,  that  if  He 
tries  us,  it  is  to  give  us  an  opportunity  to  merit  a greater 
recompense  in  Heaven  ? 

* Wisdom  xi.  21.  ^ Prov.  iii.  12.  3 Heb.  xi.  6. 


133 


PARTICULAR  EXAMEN. 


All ! let  ua  aclcnowleilge  that  we  have  often  lost  sight  of 
the  adniirahle  instractions  which  the  Holy  Scriptures  give 
us,  on  the  advantage  of  contidence  in  God  ; and  that  we 
have  forgotten  those  words  of  the  Prophet  : Tht^y  tluit 
hope,  in  the  Lord  t<hall  renew  their,  atrength ; they  ahall  taL  e 
wings  as  eagles ; they  shall  run  and  not  he  weary  ; they  shell 
walk  and  not  faint. — Isaiah  xl.  31. 

Pause. 

Act  of  Contrition. — AVhat  progress  I should  have  made 
in  perfection,  and  how  many  faults  I should  have  avoided, 
O my  God  ! if  I had  jilaced  more  confidence  in  Thee  ! I 
repent  with  all  my  heart  the  insult  I offered  Thee  by  this, 
and  I am  resolved  henceforth  to  put  all  my  hope  in  Thy 
infinite  mercy.  I ask  it,  by  the  merits  of  Jesus  Christ,  and 
by  the  intercession  of  His  Immaculate  Mother. 

I make  the  resolution  to 


EIGHTY-EIGHTH  SUBJECT. 

CONFIDENCE  IN  THE  MERCY  OF  GOD. 

The  mercies  of  the  Lord  I will  sing  forever. — Ps.  Ixxxviii.  2. 

God  has  an  infinity  of  perfections.  Each  one  of  these 
perfections  should  return  him,  either  in  time  or  in  eter- 
nity, an  infinite  homage.  But  His  mercy  has,  in  a certain 
manner,  its  use  and  exercise  only  in  time  ; so  God  seems 
to  display  it  to  an  extent  truly  astonishing  with  regard  to 
the  sinner.  He  knocks  without  ceasing  at  the  door  of  his 
heart ; He  offers  him  pardon  ; He  p)rays  him  to  accept  it ; 
He  goes  after  the  wandering  sheep,  and  instead  of  punish- 
ing, He  kindly  takes  it  on  His  shoulders,  and  brings  it 
back  to  the  fold  ; He  calls  the  whole  celestial  host  to  re- 
joice with  Him  over  a sinner  that  does  penance. 

As  far  as  the  East  is  from  the  West,  so  far  has  He 
promised  to  remove  from  His  remembrance  the  sins  of 


CONFIDENCE  IN  THE  MEKCY  OF  GOD, 


139 


those  that  are  converted;'  and  lest  the  enormity  of  their 
crimesshouldappall those whohavemade  themselves  guilty, 
He  assures  them  that  although  their  sins  be  as  scarlet,  they 
shall  be  made  as  white  as  snow;  and  if  they  be  red  as  crimson, 
they  shall  be  white  as  ivool.^  A mother,  adds  the  prophet, 
might  indeed  forget  or  repulse  her  guilty  child  : but  I!- 
never  could  I repel  a sinner  who  came  to  me  repentant  of 
his  sin,  and  who  hoped  in  my  mercy.^ 

It  even  seems  that  the  more  one  has  sinned,  the  greater 
should  be  his  hope,  for  it  is  then  that  the  sinner,  counting 
fess  on  himself  and  his  merits,  touches  the  heart  of  God 
more  forcibly  by  his  humility.  For  Thy  namesake,  0 Lord  ! 
said  David,  thou  wilt  pardon  my  sin,  for  it  is  greats  There- 
fore our  Mother,  the  Holy  Church,  teaches  us  that  'the 
greatest  misfortune  which  can  happen  to  a sinner  is  to  be 
wanting  in  confidence  in  the  mercy  of  God. 

But  let  us  take  care,  the  more  this  mercy  shall  have 
been  great,  the  more  it  shall  have  been  patient,  the  more 
willing  to  pardon,  the  more  also  will  justice  be  severe 
wdien  she  exercises  her  empire  alone.  Let  us  not  forget 
then  that  if  all  that  can  be  wept  for  can  be  pardoned,  so 
Qothing  that  shall  not  have  been  wept  for,  that  is  to  say, 
deplored,  detested,  will  be  pardoned. 

Let  us  see,  now,  how  we  have  availed  ourselves  of  the 
Divine  mercy.  Have  we  merited  its  compassionate  influ- 
ences? Have  we  profited  by  its  salutary  effects?  Can  we 
console  ourselves  with  the  words  of  the  penitent  prophet  : 
A contrite  and  humble  heart,  0 God,  Thou  wilt  not  despise. — ■ 
Ps.  1.  19. 

Pause. 

Act  of  Contrition. — Thy  great  mercy,  O my  God,  should 
have  charmed  me,  drawn  me  to  Thee,  made  me  captive  to 
all  the  sweet  laws  of  Thy  love , but,  behold  my  miserable 
heart,  that  same  mercy  seems  to  have  become  for  it  a title 

^ Ps.  cii.  12.  2 igai.  i.  18.  3 Isai.  xlix.  15.  Ps.  xxiv.  2. 


uo 


PARTICULAll  EXAMEN. 


to  impunity.  Therefore,  am  I forced  to  avow  with  shame, 
confusion  and  regret,  that  I have  been  so  wicked,  because 
that  Thou  art  infinitely  merciful.  I pray  Thy  pardon,  O 
Father,  most  tender  and  most  forgiving,  by  the  merits  of 
Jesus  Christ,  and  the  intercession  of  Mary,  Mother  of 
mercy. 

I make  the  resolution  to 


EIGHTY-NINTH  SUBJECT. 

SUBMISSION  TO  THE  WILL  OF  GOD. 

Thou  art  my  God,  my  lots  are  in  Thy  -hand. — Ps.  xxx.  16. 

The  will  of  God  being  the  infallible  rule  of  true  piety, 
it  follows  that  solid  virtue  consists  in  doing  what  God  re- 
quii’es,  however  insignificant  the  things  may  be  in  appear- 
ance; being  well  persuaded  that  the  greatest  and  most  he- 
roic acts  are  not  acceptable  to  Him  if  not  performed  con- 
formably to  His  will. 

Looking  thus  on  things,  have  we  resigned  ourselves  en- 
tirely to  the  wiU  of  God,  who  directs  us  by  the  voice  of 
obedience,  by  the  orders  of  our  superiors,  and  by  the 
events  which  His  providence  permits  with  regard  to  us? 

Are  we  persuaded  that  happiness  and  peace  are  the  por- 
tion of  souls  who  abandon  themselves  entirely  to  God,  and 
who  seek,  in  all  things,  only  the  accomphshment  of  His 
holy  will? 

In  contradictions,  in  afflictions,  in  embarrassing  situa- 
tions, have  we  thrown  ourselves  entirely  into  the  arms  of 
God,  instead  of  relying  on  our  own  prudence  ? 

Have  we  been  resigned  to  the  will  of  God  in  those  natu- 
ral things  tvhich  come  to  us  from  without,  as  humiliations, 
rebuffs,  neglects  ? 

In  corporal  afflictions,  sicknesses,  infirmities,  have  we 
not  too  ardently  desired  health  under  pretext  of  being 
better  able  to  serve  God  ? as  if  submission  to  His  will,  and 


BUJ3M1SSI0N  TO  THE  WILL  OF  GOD.  ^ 111 

a patient  endurance  of  our  evils,  was  not  the  most  accept- 
able service  that  He  required  of  us  in  our  condition? 

Have  we  been  resigned  to  the  loss  of  persons  useful  to 
us,  either  in  siDiritual  or  temporal  affairs  ? 

Have  we  been  equally  resigned  to  the  will  of  God,  in  our 
spiritual  trials,  our  distractions,  our  coldnesses,  our  temp- 
tations, and  while  doing  all  that  depended  on  ourselves,  to 
triumph  over  them,  have  we  said,  with  Jesus  Christ,  My 
Father^  if  this  chalice  may  not  pass  away,  hut  I must  drink  it. 
Thy  will  he  done,^  and  provided  I offend  Thee  not,  I aban- 
don myself  to  Thy  divine  providence  ! 

Finally,  have  we  committed  ourselves  to  the  hands  of 
God,  trusting  in  His  goodness  for  life  and  for  death,  for 
time  and  for  eternity  ? Have  we  often  repeated  in  thought 
those  beautiful  words  of  the  Psalmist  : Teach  me  to  do  Thy 
will,  for  Thou  art  my  God  p and,  above  all,  those  of  our 
loving  Saviour  in  the  Garden  of  Olives,  Not  my  will,  hut 
Thine  he  done. — St. /Luke  xxii.  42. 

Pause. 

Act  of  Conteition. — I confess  myself  very  culpable,  O 
my  God,  in  having  so  often  preferred  my  own  will  to 
Tiiine,  and  in  having  listened  too  much  to  my  repug- 
nances, and  the  rebellion  of  nature,  against  those  events 
which  Thy  providence  permitted  only  for  my  greater  good. 
I deplore  all  the  faults  I have  committed  on  this  point, 
the  want  of  submission  to  Thine  adorable  will.  Pardon 
me.  Lord,  and  give  me  the  grace  to  overcome  myself  in 
future,  and  say  with  holy  David  : Shall  not  my  soul  he  sub- 
ject to  God?  I ask  this  of  Thee  most  earnestly  by  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

1 make  the  resolution  to 


^ St.  Matt.  xxvi.  42. 


2 Ps.  cxlii.  10. 


142  . 


PAETICUKVR  EXAMEN. 


NINETIETH  SUBJECT. 

THE  LOVE  OF  GOD. 

Thon  slialt  love  the  Lord  thy  God  with  thy  whole  heart,  and  with  thy 
whole  s)ul,  and  with  thy  whole  mind.— St.  Matt.  xxii.  37. 

Charity  is  a virtue  by  which  we  love  God  above  all 
things,  and  onr  neighbor  as  ourself  for  the  love  of  God. 

To  love  God  is  a law,  absolute,  necessary  and  indispen- 
sable. It  is  not  a counsel,  it  is  a command;  it  is  the  first 
and  greatest  of  commandments. 

We  must  love  God ; it  is  a duty  not  simply  essential 
and  important,  but  the  most  essential  and  the  most  im- 
portant. Thou  shall  love  the  Lord  thy  God? 

We  must  love  God  ; it  is  a commandment  which  cannot 
be  replaced,  for  we  would  seek  in  vain  for  its  equivalent. 

We  must  love  God,  because  He  is  infinitely  good  ; He 
is  goodness  itself,  it  is  His  essence  and  character.  Hence 
that  expression  so  sweet,  so  familiar,  so  universal  The 
GOOD  God  ! 

We  must  love  God,  because  He  merits  it,  being  infinitely 
lovable,  possessing  all  the  perfections,  all  the  possible  qual- 
ities worthy  of  love. 

We  must  love  God  from  gratitude  for  the  benefits  which 
we  receive  without  ceasing  from  His  bounty  ; He  has  cre- 
ated us.  He  has  redeemed  us.  He  covers  us  with  a profu- 
sion of  His  graces,  He  prepares  for  us  an  eternal  happi- 
ness in  heaven.  He  loves  us  when  we  do  right.  He  loves 
us  even  when  we  are  sinners ; for  then  He  seeks  us.  He 
offers  us  pardon,  and  He  accords  it  to  us  the  moment  we 
ask  it  of  Him  sincerely. 

W^e  must  love  God,  because  without  this  love,  no  one 
can  be  happy  either  in  this  world  or  the  next. 

We  must  love  God  and  love  Him  alone,  that  is  to  say, 
love  all  else  in  Him  and  for  Him,  for  He  alone  merits  our 
love.  What  should  we  love  as  much  as  God?  What 


' Deut.  vi.  6. 


THE  MANNER  OE  LOVING  GOD. 


143 


slionld  occupy  our  hearts  in  place  of  the  God  who  created 
us,  who  redeemed  us,  who  preserves  us,  who  has  prej^ared 
for  us  an  eternity  of  happiness  in  heaven  ? 

Without  love  for  God,  the  soul  can  possess  neither 
]>eace,  nor  tranquility,  nor  true  joy.  Without  that  love 
lliere  is  no  salvation  possible  ; the  sinner  dying  without  it 
can  never  enter  heaven. 

How  do  we  acquit  ourselves  of  this  first  great  duty  ? 
Do  we  love  God  ? Do  we  love  Him  truly  ? How  do  we 
prove  it  ? What  are  our  works  ? What  are  our  acts  ? 
Alas ! ungrateful  that  we  are  ! not  only  do  we  love  nqt 
a God  so  good,  we  offend  Him,  we  outrage  Him ! Ah ! let 
it  not  be  so  in  future  ; oil  the  contrary,  let  us  endeavor, 
from  this  time  forth,  to  say  with  St.  Paul,  not  death  nor  any 
other  creature  shall  he  able  to  separ'ate  us  from  the  love  of  God, 
which  is  in  Jesus  Christ  oar  Lord. — Rom.  viii.  39. 

Pause. 

Act  of  Contrition. — O my  God ! O my  all ! O beauty 
ever  ancient  and  ever  new,  I have  loved  Thee  too  late,  I 
have  loved  Thee  not  enough  ; I ask  of  Thee  a thousand 
pardons.  Grant  me  the  grace  to  love  Thee,  and  to  reward 
my  love,  grant  that  I may  love  Thee  more  and  more.  This 
is  all  I ask  of  Thee,  by  the  merits  of  Jesus  Christ,  and  the 
intercession  of  His  divine  Mother. 

I make  the  resolution  to 


NINETY-FIRST  SUBJECT. 

THE  MANNER  OF  LOVING  GOD. 

Thou  ehalt  love  the  Lord  thy  God  with  thy  whole  heart,  and  with  thy 

whole  soul,  and  with  all  thy  strength,  and  with  all  thy  mind St.  Lukk 

X.  27. 

We  should  love  God  perfectly  ; that  is,  as  much  as  we 
ai’e  able,  as  much  as  is  compatible  with  our  feeble  capaci- 


144 


PARTICULAB  EXAMEN. 


t}".  “ The  measure  of  this  love,”  Scays  St.  Bernard,  “ is  to 

love  without  measure,  without  bounds,  without  limits.” 

AVe  should  love  God  with  our  whole  heart ; that  is  to 
say,  with  all  the  tenderness,  all  the  affection,  all  the  senti- 
ment, of  which  we  are  capable  ; making  it  not  only  a duty, 
but  a pleasure  and  happiness  to  prove  it  to  Him,  as  often 
and  as  effectually  as  lies  in  our  power. 

We  should  love  God  with  all  our  soul,  employing  all  our 
faculties  to  bless  and  glorify  Him. 

We  should  love  Him  with  all  our  mind,  spreading  before 
Him  all  oiu’  thoughts  freely  and  willingly. 

We  should  love  God  with  all  our  strength,  doing  our 
best  to  please  Him,  referring  to  Him  all  our  works,  all  our 
undertakings,  all  our  expectations. 

We  should  love  God  above  all  things  more  than  our- 
selves, more  than  all  else  we  possess  most  dear  in  this 
world  ; that  is  to  say,  we  must  prefer  God,  His  holy  will, 
and  His  commandments,  to  all  other  things  ; to  our  f)ar- 
ents,  our  friends,  our  possessions,  our  worldly  interests,  to 
our  health,  to  life  itself. 

Is  it  thus  we  love  God?  What  proof  have  we  given  of 
it  ? Are  we  able  to  say  with  St.  Paul : V/ho  shall  separate 
us  from  the  love  of  Christ  ? Shall  tribulation,  or  distress,  or 
famine,  or  nakedness,  or  danger,  or  persecution,  or  the  sux)rd? 
— Kom.  viii.  45. 


Pause. 

Act  of  Contrition. — I have  well  deserved  the  anathema 
bestowed  by  thy  great  Apostle,’  O my  God ! No  ! I have 
not  loved  Thee,  I have  not  loved  Thee  as  I ought.  I sin- 
cerely pray  Thy  i^ardon  for  it,  and  I will  begin  now  in  ear- 
nest to  love  Thee,  and  nothing  else,  save  for  the  love  of 
Thee.  Grant  me  this  grace  by  the  merits  of  Jesus  Christy 
my  Kedeemer,  and  the  intercession  of  Mary,  my  Advocate 

I make  the  resolution  to 

1 L Cor.  xvi.  22. 


THE  DEGKEES  OF  LOVE  FOR  GOD. 


145 


NINETY-SECOND  SUBJECT. 

THE  DEGREES  OF  LOVE  FOR  GOD. 

He  set  in  order  charity  for  me. — Cant,  ii,  4. 

The  love  of  God,  in  its  effects,  may  be  divided  into  four 
degrees.  The  first  makes  us  avoid  mortal  sin  ; those  who 
i:)0ssess  it  would  sooner  die  than  offend  God  mortally  ; all 
Christians  are  required  to  possess  this  degree. 

The  second  makes  us  avoid  venial  sins.  Those  who  pos- 
sess it  would  sooner  die  than  commit  a venial  sin.  This 
is  the  disposition  of  the  truly  faithful. 

The  third  leads  to  the  practise  of  the  counsels  ; those 
who  possess  it  would  sooner  die  than  be  wanting  in  what 
God  might  demand  of  them.  This  should  be  the  disposi- 
tion of  all  those  persons  who  aspire  to  perfection. 

The  fourth  is  the  state  of  a holy  soul,  who  being  as  well 
able  to  procure  glory  for  God  by  riches  as  by  poverty,  by 
honors  as  by  humiliations,  by  health  as  by  sickness  and 
sufferings,  prefers  taking  the  part  of  poverty,  of  abjection, 
of  sickness,  and  of  suffering,  to  the  end  that  he  may  there- 
by more  closely  resemble  Jesus  Christ,  poor,  humble,  and 
suffering.  This  is  the  state  of  the  perfect. 

In  which  of  these  four  degrees  are  we  ? Oh ! how  de- 
plorable, if  we  are  not  even  in  the  first,  if  we  would  not 
choose  to  die  rather  than  to  offend  God  mortally ! To 
what  danger  of  damnation  would  we  not  be  exposed  ? Let 
us  follow  the  counsel  given  us  in  the  sacred  Scripture  : 
Flee  from  sin  as  from  the  face  of  a serpent  hating  also  the 
spotted  garment  which  is  carnal. — St.  Jude  xxiii. 

Pause. 

Act  of  Contrition. — O my  God,  my  Saviour,  thou  didst 
give  me  a heart  only  that  it  might  love  Thee  ; and  this 
heart  should  find  its  happiness  in  the  exercise  of  that  love ; 

' Eccles.  xxi.  2. 


146 


rARTICUL^VR  EX  AMEN. 


but,  alas  I have  loved  Thee  not.  Oh  God,  so  good ! 0 
God,  all  love ! Kindle,  Lord ! kindle  in  my  heart  that 
sacred  fire  which  burns  in  Thine  for  me  ; I ask  this  grace 
by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

/ make  the  resolution  to 


NINETY-THIRD  SUBJECT. 

QUALITIES  OF  THE  LOVE  OF  GOD. 

Love  is  as  strong  as  death. — Cant.  viii.  6. 

Our  love  for  God  should  be  real  and  sincere.  God  is 
not  satisfied  with  appearances  ; he  desires  sincerity,  truth- 
fulness, in  the  love  we  have  for  Him. 

Our  love  for  God  should  be  cordial  and  affectionate. 
God  is  our  Father,  the  best  of  all  fathers ; He  has  done  so 
much  for  us  ; He  desires  our  happiness  so  ardently  that 
he  will  as  effectively  accomplish  it  if  we  interpose  no  ob- 
stacle. Why  have  we  not  for  Him  this  heartfelt  love,  this 
tender  and  affectionate  love,  this  love  which  unites  and 
binds  inse^iarably  him  who  loves  to  the  object  beloved? 

Our  love  for  God  should  be  pure  and  disinterested. 
God  well  merits  that  we  should  love  Him  without  interest ; 
besides,  it  is  impossible  to  love  Him  without  finding  in  it 
our  real  advantage  ; for  He  is  so  good,  the  more  we  forget 
ourselves,  the  more  He  thinks  of  us,  the  more  He  heaps 
His  favors  on  us. 

Our  love  for  God  should  be  voluntary  ; God  wants  no- 
thing by  force  and  constraint ; he  desires  a childlike  love. 
He  desires  that  we  should  love  Him  because  He  is  good  ; 
even  goodness  iiself  ; of  which  He  has  never  ceased  to  give 
us  proofs  by  His  immense  benefactions. 

Our  love  for  God  should  be  present  and  habitual ; 
always,  at  each  moment  of  our  lives.  His  grace  should 
reign  in  our  hearts,  to  animate  and  sanctify  them. 


GOD  MERITS  OUR  LOVE.  147 

We  slionld  love  Him  by  day  and  by  night,  in  sorrow  as 
in  joy,  in  adversity  as  in  prosperity. 

Our  love  for  God  should  be  practical ; that  is,  by  works 
we  should  prove  that  we  love  God.  It  is  in  avoiding  evil 
and  doing  good  ; it  is  in  suffering  for  God,  and  in  view 
of  God,  that  we  prove  our  love  for  Him. 

Our  love  for  God  should  be  universal,  and  extend  to  all 
times,  air  places,  and  embrace  all  the  acts  of  our  life. 

Is  it  thus  we  love  God  ? Can  we  say  sincerely  with  Da- 
vid : My  heart  and  my  flesh  have  rejoiced  in  the  living  God 
for  the  Lord  your  God  is  merciful,  and  ivill  not  turn  His  face 
from  you,  if  you  return  to  Him  f — II.  Paeal.  xxx.  9. 

Pause, 

Act  of  Contrition. — How  misereable  I am,  thus  to  for- 
get so  easily  that  I should  love  Thee,  O most  loving  of 
fathers,  O most  generous  of  benefactors ! How  havp  I 
been  able  to  bear  with  myself,  while  estranged  from  Thee, 
who  alone  dost  merit  my  affections  ! I ask  Thee  pardon, 
O my  God,  by  the  merits  of  Jesus  Christ  and  the  inter- 
cession of  Mary.  To  prove  to  Thee  the  sincerity  of  my 
love, 

T make  the  resolution  to 


NINETY-FOUKTH  SUBJECT. 

GOD  MERITS  OUR  LOVE. 

He  that  keepeth  his  word  (that  he  commands)  in  him,  in  very  deed,  the 
charity  of  God  is  perfected. 

It  is  God  who  created,  and  who  preserves  us  ; from  Him 
v e hold  all  that  we  are  and  all  we  possess  ; our  soul  and 
its  faculties,  our  body  and  its  senses,  all  things  come  from 
-Him. 

He  is  our  first  principle,  He  is  our  last  end  ; He  alone 


' Ps.  Ixxxiii.  3. 


148 


PAllTICULAR  EXAMEN. 


is  able  to  render  us  liappy.  The  Saints  are  happy  in 
Heaven,  because  they  possess  God,  and  love  Him.  The 
greatest  torment  of  the  damned  is  to  be  separated  from 
God,  and  to  love  Him  not.  Even  in  this  world,  neither 
pleasures,  nor  honors,  nor  riches  are  able  to  render  us 
happy ; “ for,”  says  St.  Augustine,  “ our  heart  is  always 
disturbed  and  in  trouble,  when  it  is  not  with  God.” 

Let  us  seek  God,  and  God  only ; let  God  be  in  our 
mind,  to  enlighten  it  by  His  graces  and  direct  it  by  His 
salutary  impressions  ; in  our  heart,  to  control  all  its  sen- 
timents ; in  our  will,  to  keep  and  strengthen  it  in  the  prac- 
tice of  virtue. 

Let  us  seek  God  with  earnestness,  at  all  times  and  in 
all  iDlaces.  Let  us  seek  Him  in  our  occupations,  seek  Him 
in  our  actions. 

We  should  have  done  so.  Have  we?  Have  we  only 
God  in  view  ? Do  we  enter  into  the  true  spirit  of  these 
words  of  Scripture  : Let  all  things  he  done  in  charity  He 
that  abideth  in  charity  abideth  in  God,  and  God  in  him. — St. 
John  iv.  IG.  - 

, Pause.  j 

Act  of  Contrition. — know,  O my  God,  that  I owe  all  i 
things  to  Thee,  and  that,  consequently,  I should  serve  ! 
Thee  alone,  with  my  whole  soul ; and  nevertheless,  I am  ) 
slothful  in  Thy  service,  my  heart  is  cold  towards  Thee,  i 
Pardon,  O my  God,  pardon,  by  the  merits  of  Jesus  Christ 
my  Saviour,  and  by  the  intercession  of  Mary.  ' ' 

I make  the  resolution  to \ 


NINETY-FIFTH  SUBJECT. 

PROOFS  OF  THE  LOVE  OF  GOD. 

He  that  hath  My  commandments  and  keepeth  them,  he  it  is  that  loveth 
Me.— St.  John  xiv.  21. 

Do  we  desire  to  know  if  we  love  God  ? let  us  see  what 
' I.  Cor.  xvi.  14. 


PROOFS  OF  THE  LOVE  OF  GOD. 


149 


we  do  for  Him.  Do  we  seek  truly  but  God  alone  ? Has 
our  heart  no  impulse,  no  affection,  desire,  perception,  but 
for  Him  ? On  what  are  our  thoughts  ordinarily  bent  ? is 
it  upon  God,  or  on  some  earthly  object  ? 

Do  we  act  in  the  intention  of  being  pleasing  to  Him  ? 
Do  we  invoke  Him  in  all  our  actions  ? Do  we  perform 
them  in  the  name  of  Jesus,  by  Jesus,  and  in  union  with 
His  merits  ? Do  we  desire  that  He  should  be  loved  and 
served  by  all  with  whom  we  have  any  connection  ? Have 
we  any  zeal  for  His  glory  ? Do  we  endeavor  to  procure 
for  Him  worshippers  in  spirit  and  in  truth  ? Do  we  speak 
of  God  with  pleasure  and  zeal  ? Do  we  submit  to  any 
sacrifice  to  please  Him  ? Does  it  suffice  us  to  know  that 
God  desires  something  of  us,  to  undertake  it,  whatever 
repugnance  we  might  feel  for  it  ? Would  the  thought  of 
displeasing  God  by  such  an  action  make  any  impression 
upon  us  ? Would  it.  stop  us  short,  when  on  the  point  of 
committing  sin  ? Do  we  consider  sin  as  the  greatest  of 
all  evils  ? Would  we  choose  rather  to  die  immediately 
than  commit  a single  one,  even  a venial  sin  ? 

Alas ! have  we  not  done  the  contrary  ? Have  we  not 
taken  more  precautions  to  avoid  a suffering,  a humilia- 
tion, a little  confusion,  than  any  action  which  might  dis- 
please God  ? Have  we  not,  on  occasion,  more  chagrin  at 
the  humiliation  which  follows  sin,  than  at  the  sin  itself  ? 
He  that  feareth  God,  saith  the  Holy  Spirit,  neglecteth  nothing. 
— Eccl.  vii.  19. 

Pause. 

Act  of  Contrition. — I ought,  O my  God,  to  live  only  to 
love  Thee.  I should  act  only  to  give  Thee  proofs  of  this 
love,  and  I have  only  lived  for  myself  ; pardon  me.  Lord, 
this  negligence,  as  well  as  the  innumerable  faults  I have 
committed  in  loving  creatures  more  than  Thee. 

] make  the  resolution  to 


150 


PARTICULAR  EXAiyiEN. 


NINETY-SIXTH  SUBJECT. 

OBSTACLES  TO  THE  LOVE  OF  GOD. 

They have  drawn  nigh  to  iniquity;  they  are  gone  far  off  from 

Thy  law. — Ps.  cxviii.  16. 

The  iirincipal  obstacles  to  the  love  of  God  are  : luke- 
warmness, which  imperceptibly  leads  to  a distaste  for  God 
and  His  service  ; negligence  in  our  exercises,  which  de- 
prives the  soul  of  the  graces  of  which  she  has  need,  to 
maintain  herself  in  the  practice  of  virtue  ; Pride,  which 
leads  us  to  attribute  to  ourselves  what  belongs  to  God 
alone  ; Self-love,  which  leads  us  to  seek  what  flatters  self 
rather  than  what  pleases  God  ; the  love  of  crealures,  which 
takes,  in  our  heart,  that  place  which  belongs  to  God  alone  ; 
the  immortif  cation  of  our  senses,  which  distracts  and  turns 
us  from  God  ; voluntary  faults,  which  weaken  the  soul,  di- 
minishing the  horror  of  sin,  and  dispose  more  easily  to 
the  commission  of  it ; venial  sins,  which  diminish  grace 
in  us ; mortal  sin,  above  all  things,  because  it  deprives  us 
of  grace,  of  the  friendship  of  God,  and  drives  Him  from 
our  hearts. 

Let  us  see  how  we  stand  : are  we  careful  to  guard 
against  everything  which  might  impede  the  love  of  God 
in  us,  as  self-love,  levities,  voluntary  faults,  negligence  in 
our  exercises,  want  of  fidelity  in  little  things  ? Do  we 
l^ractise  the  virtues  which  would  augment  in  us  this  love, 
as  attention  to  prayer,  a spirit  of  faith  in  our  actions, 
flying  from  occasions  of  sin,  mortifying  our  mind  and 
senses  ? Do  we  from  time  to  time  make  fervent  acts  of 
love  of  God,  of  Jesus  Christ  our  Divine  Kedeemer  ? Let 
us,  then,  reflect  seriously  and  meditate  attentively  on  these 
words  of  the  Holy  Ghost : They  that  go  far  from  Thee  shall 
perish. — Ps.  Ixxii.  27. 


A DIVIDED  HEART. 


151 


Pause. 

Act  of  Contrition. — With  what  confusion  should  I not 
be  covered  in  acknowledging  before  Thee,  O my  God,  that 
it  is  I,  and  I alone,  who  am  the  greatest  obstacle  to  Thy 
love ; and  by  the  misuse  of  Thy  gifts,  and  of  created 
things,  I have  deprived  myself  of  this  love,  the  greatest  of 
all  blessings.  I ask  Thy  pardon  for  it,  through  the  merits 
of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


NINETY-SEVENTH  SUBJECT. 

A DIVIDED  HEART. 

Come  not  to  Him  Avith  a double  heart. — Eccles.  i.  36. 

Woe  to  them  that  are  of  a double  heart.— Ibid.  ii.  11. 

To  be  a true  servant  of  God,  is  all  that  can  be  imagined 
most  noble,  most  elevated,  most  worthy  of  a reasonable 
creature ; for  God  alone  is  great,  alone  powerful,  alone 
worthy  of  our  homage  and  alone  rich  to  reward. 

But  to  serve  Satan  and  the  world,  is  to  render  one’s 
5elf  the  slave  of  his  pride,  his  sensuality,  his  caprices,  his 
passions  ; this  is  what  is  most  vile,  most  abject,  most  un- 
worthy, most  degrading. 

To  have  enough  faith  to  understand  that  we  should  give 
our  affections  to  God,  but  to  be  base  enough  to  refuse 
them  to  Him,  is  a culpable  act  and  worthy  of  all  punish- 
ment. 

To  know  that  God  merits  our  whole  heart,  and  never- 
theless to  desire  to  constrain  Him  to  be  satisfied  with  a 
part,  to  banish  Him  to  a small  corner  of  that  heart,  that 
we  may  fill  the  rest  with  some  terestrial  object,  is  to  be 
^wfiling  to  drive  Him  from  it  entirely,  to  renounce  Him  as 
(JSr  blaster;  it  is  to  hasten  to  our  ruin,  to  expose  ourselves 
to  reach  to  that  betrayal  of  Him  which  is  fearful  to  speak 


152 


PARTICULAR  EX.VMEN. 


or  even  to  think  of,  and  this  is  nevertheless  what  Jesus 
Christ  himself  declares : iVb  servant  can  serve  two  masters, 
for  either  he  will  hate  the  one  and  love  the  other,  or  he  will  take 
to  the  one  and  despise  the  others 

In  fine,  what  insult  we  offer  to  God  when  we  offer  Him 
half  of  our  heart,  our  affections,  on  condition  of  bestowing 
the  remainder  on  creatures,  on  our  own  inclinations ! 

Let  us  see  now  what  reigns  in  our  heart;  is  it  God 
alone?  Is  it  love  of  virtue,  humility,  piety?  Where  is 
our  treasure  ? In  what  does  it  consist  ? Upon  what  do 
our  thoughts  dwell  most  frequently  ? What  do  we  desire 
most  ardently  ? Of  what  do  we  speak  most  willingly  ? For 
whom  do  we  labor  most  habitually  ? Do  we  not  resemble 
the  unworthy  steward  of  some  fine  castle,  who  has  resolved 
to  drive  away  his  master  or  confine  him  in  a small  cell,  in 
order  to  bestow  the  most  beautiful  apartments  on  strangers, 
or  perhaps  on  his  enemies  ? What  rashness ! What  trea- 
son ! What  crime ! Let  us  pray  then  to  the  Lord,  that 
He  enlighten  us  on  those  words  of  the  holy  Spirit Woe 
to  them  that  are  of  a double  heart — Eccles.  ii.  14. 

Pause. 

Act  of  Contrition. — I ask  pardon  of  Thee,  O my  God, 
for  all  the  sins  of  which  I have  rendered  myself  guilty,  in 
dividing  my  heart  between  Thee  and  the  things  of  the 
world ; it  is  a sin  I shall  deplore  all  my  life  ; give  me  grace, 
Lord,  to  love  Thee  alone,  to  love  Thee  always,  as  much  as 
I am  capable.  Permit  not  that  I shall  ever  have  in  my 
heart  any  other  affection  than  what  I owe  to  1'hee  ; I pray 
Thee  this  by  the  merits  of  Jesus  Christ,  and  the  interces  - 
sion of  Mary. 

I make  the  resolution  to 

’ St.  Luke  xvi.  13. 


THE  SERVICE  OF  GOD  IN  GENERAL. 


153 


NINETY-EIGHTH  SUBJECT. 

T^:E  SERVICE  OF  GOD  IN  GENERAL. 

Thou  siialt  fear  the  Lord  thy  God  and  shalt  serve  Him  only. — Deut.  vi.  13. 

Let  us  adore  our  Lord,  coming  upon  earth  to  accom- 
plish in  all  things  the  commandments  and  the  will  of  His 
Father,  and  let  us  examine  whether,  following  His  exam- 
ple, we  have  served  God  with  the  fidelity  which  He  has  a 
right  to  expect  from  us. 

We  hold  all  things  from  Him ; existence  and  life,  our 
soul  and  its  faculties,  our  body  and  its  senses ; our  de- 
pendance  on  His  regard  is  absolute,  because,  without  the 
immediate  succors  of  His  providence  we  should'  fall  into 
nothingness. 

Holding  all  from  Him,  we  should  consecrate  to  Him  all 
that  we  are,  living  only  for  Him,  making  His  will  our  sole 
business,  doing  nothing  which  has  power  to  displease  Him,^ 
and  doing  all  that  we  know  would  be  acceptable  to  Him. 

I Is  it  thus  we  act  ? Do  we  take  the  pains  to  know  the 
will  of  God  in  our  regard  ? Do  we  study  it  in  His  holy 
la  w ? Do  we  study  it  in  the  obligations  which  our  voca- 
tion imposes  on  us  ? In  our  rules  and  constitutions  ? Do 
■ we  make  it,  like  our  divine  Master,  our  nourishment,  our 
i first  and  principal  business,  to  accomplish  the  will  of  our 
i Father,  who  reigns  in  heaven,  and  can  we  hope  that  He 
(will  one  day  address  to  us  these  gloriCus  words  : Come  ye 
blessed  of  My  Father j possess  the  kingdom  prepared  for  you 
i ^rom  the  f oundalion  of  the  world,  ^ and  those  other  words  no 
less  consoling — well  done,  good  and  faithful  servant,  enter  thou 
into  the  joy  of  thy  Lord. — St.  Matt.  xxv.  23. 

S Pause. 

\ Act  of  Contrition. — I have  neglected,  O m}’^  God,  to 
study  Thy  will,  and  when  I have  known  it  I have  not  al- 
' . 1 St.  Matt.  xxv.  34. 


154 


PABTICULAE  EXAMEN. 


ways  accomplished  it.  O how  culpable  i am!  Deigu 
Thou  to  pardon  me  by  the  merits  of  Jesus  Christ  my 
Saviour,  and  the  mediation  of  Mary,  my  good  and  tender 
Mother  I 

1 make  the  resolution  to 


NINETY-NINTH  SUBJECT. 

THE  OBLIGATION  TO  SERVE  GOD. 

Fear  the  Lord  and  serve  Him  with  a perfect  and  most  sincere  heart,— 
Jos,  xxiv.  14. 

We  know  that  to  serve  God,  as  He  demands  of  us,  we 
must  do  what  He  commands,  avoid  what  He  forbids,  and 
conform  in  all  things  to  His  holy  will.  Have  we  done  this 
hitherto  ? Do  we  do  it  now  ? Is  it  God  that  we  seek  in 
what  we  do  ? Do  we  study  His  will.  His  wishes.  His  in 
tentions  in  our  behaK  ? Does  the  fear  of  not  doing  what 
God  requires,  influence  us  ? Can  it  arrest  a project  form- 
ed, an  undertaking  begun,  when  we  recognise  not  in  it  the 
will  of  God  ? Does  this  fear  lead  us  to  return  to  order 
when  we  have  departed  from  it  ? 

Do  we  find  ourselves  happy  in  having  chosen  God  for 
our  Master,  in  doing  His  work,  in  being  constantly  em- 
ploj’^ed  in  His  service  ? Do  we  endeavor  to  form  for  Him 
docile  children,  and  to  procure  for  Him  faithful  servants  ? 
Do  we  feel  any  zeal  for  His  glory  ? Do  we  say  with  our 
divine  model : My  meat  is  to' do  the  loill  of  Him  that  sent  me' 

Do  we  think  that  a master  would  feed,  pay  and  keep  a 
domestic,  who  served  him  no  better  than  we  serve  God  ? 
Think  we  that  the  saints  would  be  in  possession  of  eternal 
glory,  that  they  would  be  in  heaven,  if  they  had  not  served  f 
God  better  than  we  ? 

To  make  reparation  for  the  past,  and  to  regulate  the  ; 
future,  let  us  enter  into  the  feelings  of  the  great  Apostle,  , 


J St.  John  iv.  34. 


DIGNITY  OF  THE  SERVICE  OP  GOD.  155 

when  he  exclaimed,  in  those  noble  words  : Lord,  what  wilt 
thou  ham  me  to  do  P And  let  ns  add  with  tlie  royal  pro- 
phet : / wdl  meditate  on  Thy  commandments,  and  I will  con- 
sider thy  ways  ; I will  think  of  Thy  justifications  ; I vM  mi 
forget  Thy  words. — Ps.  cxviii.  15. 

Pause. 

Act  of  Contrition. — Since  I have  had  the  use  of  rea- 
son, I should  have  served  Thee  alone,  O my  God,  the  best, 
the  kindest,  the  most  generous  of  all  Masters  ; but,  O 
fatal  blindness!  I have  abandoned  Thee,  my  good  Father, 
to  give  myself  up  to  the  tyranny  of  my  passions,  of  which 
I have  made  myself  the  slave  and  sport.  Pardon  me,  O 
merciful  God,  through  the  merits  of  Jesus  Christ  and  the 
intercession  of  Mary. 

Z make  the  resolution  to 


ONE  HUNDKEDTH  SUBJECT. 

DIGNITY  OP  THE  SERVICE  OP  GOD. 

Happy  is  that  people  whose  God  is  the  Lord. — Ps.  cxliii.  15. 

One  would  esteem  himself  happy  to  be  near  a powerful 
monarch,  to  serve  him,  to  please  him,  to  honor  him ; but 
if  it  is  thus  in  regard  to  a man,  who,  however  great  he  may 
be,  is  nevertheless  very  insignificant  before  God,  what 
shall  be  said  of  the  services  rendered  to  the  great  Mon- 
arch of  heaven  and  earth,  to  the  great  God  of  eternity  I 
Therefore,  it  may  be  said  with  truth  that  nothing  is  more 
grand,  more  elevated,  more  noble,  more  worthy  of  us,  than 
to  serve  God,  to  accomplish  His  designs,  to  do  His  will. 
It  is  thus  that  he  who  is  faithful  to  this  duty,  who  renders 
to  God  a sincere  and  veritable  homage,  who  raises  himself 
above  the  earth,  to  assimilate,  in  some  degree,  to  the 
blessed  inhabitants  of  the  celestial  country,  becomes  him- 
self king  and  monarch,  for  to  serve  God  is  to  reign. 

1 Acts  ix.  6. 


15b 


rAnTICUL.VR  EXAMEN. 


Not  only,  nothing  is  more  worthy  of  man  than  the  ser- 
vice of  God,  but,  still  farther,  nothing  is  so  advantageous 
to  him.  What  is  gained  in  the  service  of  the  great  men 
of  the  earth  ? some  distinctions,  honors,  riches,  advantages, 
after  all,  that  are  too  imperfect,  too  transient,  too  trifling 
to  satisfy  the  heart : while,  on  the  contrary,  the  service  of 
God  being  sustained  by  the  firm  hope  of  an  infinite  and 
eternal  recompense,  procures  for  man  a contentment,  a 
joy,  a happiness  which  nothing  can  disturb.  To  convince 
ourselves  of  this,  let  us  compare  the  actual  state  of  the 
souls  of  those  saints  who  passed  their  lives  in  the  service 
of  God,  with  that  of  courtiers  and  favorites  of  the  great ; 
the  first  enjoy  eternal  glory,  but  can  we  say  as  much  of 
the  second,  especially  if  to  serve  a mortal  man  they  were 
blind  enough  to  forget  God  ? Have  we  entered  into  these 
sentiments?  Do  we  comprehend  the  meaning  of  these 
words  ; Blessed  are  thy  men,  and  blessed  are  thy  servants,  who 
stand  before  thee  always,  and  hear  thy  wisdom. — III.  Kings 

X.  8. 

Pause. 

Act  of  Contrition. — How  great  would  be  my  happi- 
ness, if,  in  time  past,  I had  always  served  Thee ' faithfully, 
O my  Creator!  I should  not  then  suffer  this  cruel  re- 
morse which  tears  me,  I should  not  experience  these  pain- 
ful disquietudes  which  disturb  and  trouble  me!  Pardon, 
Lord,  pardon  the  wanderings  of  a prodigal,  who  throws 
hiinsell  without  reserve  into  the  arms  of  Thy  mercy.  Par- 
don me  by  the  merits  of  Jesus  Christ  and  the  intercession 
of  Mary. 

I make  the  resolution  to 


HOW  WE  SHOULD  SERVE  GOD. 


157 


ONE  HUNDEED  AND  EIEST  SUBJECT. 

HOW  WE  SHOULD  SERVE  GOD. 

Let  us  serve,  pleasing  God  with  fear  and  reverence.— Heb.  xii.  28. 

God  wills  that  we  should  serve  Him  like  true  children, 
and  not  as  slaves;  from  love,  and  not  from  fear;  to  please 
Him,  to  deserve  more  and  more  His  affection. 

We  must  serve  God  with  purity  of  intention  ; that  is  to 
say,  for  Himself,  having  in  view,  in  all  things,  only  to  do 
His  wHl. 

We  must  serve  God  with  fidelity;  that  is,  omitting  noth- 
ing which  we  know  would  be  acceptable  to  Him,  whatever 
difficulties  we  might  be  called  to  encounter,  whatever  re- 
pugnance it  is  necessary  to  conquer  ; this  is  always  possi* 
ble  to  us  with  grace. 

We  must  serve  God  with  zeal ; and,  in  truth,  would  it 
not  be  to  insult  this  great  and  powerful  God,  to  serve 
Him  only  with  lukewarmness,  with  slothfulness,  with  re- 
luctance. Wliat  a holy  ardor  animated  the  true  servants 
of  God  in  the  performance  of  their  duties ! 

We  must  serve  God  with  joy,  and  with  a holy  satisfac- 
tion ; a true  servant  of  God  may  undergo  some  trials,  but 
the  graces  which  he  receives  raise  him  so  much  above  the 
impulses  of  nature,  that  nothing  can  trouble  the  interior 
peace  which  his  soul  enjoys  ; hence  what  calm,  what  con- 
tentment, what  serenity,  what  joy  illumine  his  counte- 
nance. 

We  should  serve  God  with  constancy;  God  is  always 
the  same  ; what  He  merited  yesterday.  He  mei*its  to-day. 
He  will  merit  to-morrow.  Why  then  change  ? why  relax 
in  the  duty  and  service  we  render  to  Him  ? each  day  He 
grants  us  new  benefits;  we  owe  Him  to  day  more  than  we 
owed  Him  yesterday,  why  not  endeavor  to  pay  Him  in  re- 
turn? 

We  must  serve  God  from  our  youth,  and  always ; one 


158 


PARTICULAR  EXAMEN. 


never  begins  too  early  to  serve  the  Lord  ; youth  belongps 
to  Him,  as  well  as  the  most  advanced  age  ; moreover,  the 
young  are  not  sure  of  becoming  old  ; the  days  of  youth 
are  the  fairest  of  life  ; are  they  too  fair  to  be  consecrated 
to  the  Lord  ? God  is  pleased  to  receive  the  service  we  ren- 
der Him  in  old  age,  but  He  is  jealous  above  all  of  the  fair 
days  of  youth  ; to  refuse  them  to  Him  ia  to  do  Him  a grave 
injury,  to  take  from  Him  the  marrow  of  the  victim. 

Is  it  thus  we  serve  God  ? If  death  had  surprised  us  on 
any  day,  hour,  or  at  any  place,  would  God  have  found  us 
doing  His  work?  Could  we  have  applied  to  ourselves 
those  words  : Ble.^sed  is  that  servant,  whom  when  his  Lord 
shall  come,  He  shall  find  so  doing.  I say  to  you.  He  shall 
place  him  over  all  his  goods. — St.  Matt.  xxiv.  46. 

Pause. 

Act  of  Contrition. — What  an  account  should  I have  to 
render  to  Thee,  Lord,  if  Thou  shouldst  judge  me  in  strict 
justice,  on  the  time  I have  passed  without  serving  Thee ! 
I ask  pardon  of  Thee  for  my  negligence,  O my  God,  by 
the  merits  of  Jesus  Christ  and  the  protection  of  Mary;  I 
promise  that  in  future  all  I say  and  do  shall  be  for  Thy 
greater  glory. 

I make  the  resolution  to 


ONE  HUNDKED  AND  SECOND  SUBJECT. 


LOVE  OF  OUR  NEIGHBOR. 


He  that  loveth  not  his  brother,  whom  he  seeth,  ho.v  can  he  love  0 
..  aom  he  seeth  not.— St.  John  Epis.  iv.  20. 

The  first  commandment  commands  us  to  love  God  \ a > < 
the  second  is  like  to  this ; thou  shalt  love  thy  neighbor  as  thy- 
self; on  these  two  commandments  dependeth  the  whole  law  and 
the  prophets.\ 


> St.  Matt.  xxii.  39. 


LOVE  OF  OUR  NEIGHBOR. 


159 


Indeed,  wlioso  loves  God  must  necessarily^  love  his  neigh- 
bor, for  lie  that  loves  the  father,  loves  also  the  children. 

We  ought  then  to  love  our  neighbor;  that  is  to  say, 
to  have  for  him  a cordial  affection,  to  take  an  interest 
in  all  that  concerns  him,  in  his  joys  and  his  sorrows,  not 
only  in  words,  but,  above  all,  by  deeds ; this  is  what  St. 
John  urges  on  us.’  We  should  render  to  him  aU  the  assist- 
ance he  has  the  right  to  expect  from  us,  speak  to  him  with 
kindness,  with  respect  and  sincere  regard. 

Is  it  thus  we  love  our  neighbor?  what  proofs  do  we 
give  him  of  it  ? Do  we  avoid  what  would  vex  him,  give 
him  pain,  disoblige  him?  Are  we  careful  to  say  nothing 
which  might  jeopardize  his  interests,  his  reputation,  or  the 
respect  of  which  he  has  need? 

Do  we  do,  with  the  help  of  God’s  grace,  all  that  we  are 
able,  to  be  useful  to  him,  to  obhge  him,  to  give  him  plea- 
sure ? 

Does  our  love  for  our  neighbor  cost  us  anything  ? Do 
we  make  any  sacrifices  to  preserve  and  augment  it  in  us  ? 

Let  us  reflect  on  what  Jesus  Christ  has  done  for  each 
one  of  us  in  particular,  and  we  shall  feel  strongly  impelled 
to  follow  the  counsel  which  St.  John  gives  us,  saying  : 
Dearly  beloved,  let  us  love  one  another  ; for  charity  is  of  God. 
— St.  John  Epis.  iv.  7. 

Pause. 

Act  of  Contrition. — My  God,  I most  humbly  ask  par- 
don of  Thee  for  all  the  faults  I have  committed  against 
charity ; deign  to  grant  me  this  pardon  by  the  merits  of 
Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


I.  St.  John  lii.  18. 


IGO 


PARTICULAR  EXA  M EN. 


ONE  HUNDRED  AND  .THIRD  SUBJECT. 

MOTIVES  OF  BllOTHEIlLY  LOVE. 

For  all  the  law  is  fulfilled  in  one  word,  Thou  shalt  love  thy  neighbor  aa 
t h yself OAii.  v.  14. 

It  would  be  very  difficult  for  us  to  love  our  neighbor  as 
ourself,  if  we  beheld  in  him  only  humanity  with  all  its 
miseries,  all  its  weaknesses,  all  its  faults.  But  if  we  look 
upon  him  as  the  covering,  as  the  mantle,  which  hides  from 
us  the  Divinity,  of  v/hich  he  is  the  image,  all  will  be 
changed.  We  will  pass  over  those  faults,  those  imperfec- 
tions, and  all  that  would  displease  us  in  our  neighbor,  to 
see  in  him  only  the  image  of  the  Divinity,  only  the  child 
of  our  Heavenly  Father. 

The  more  this  image  appears  to  us  disfigured,  the  more 
compassion  shall  we  feel  for  him  who  bears  it ; the  more 
this  brother  appears  to  us  far  separated  from  our  Divine 
Father,  the  more  pity  shall  we  have  for  him,  the  more  ear- 
nestly shall  we  seek  to  do  him  good. 

If  therefore  we  feel  a repugnance  to  love  our  neighbor, 
to  do  him  good,  to  take  part  in  what  concerns  him,  let  us 
raise  our  eyes  to  heaven,  let  us  recall  these  touching  words 
of  our  adorable  Master  : I say  to  you  as  long  as  you  did  it  to 
one  of  these  my  least  brethren  you  did  it  to  me? 

If  therefore  I love  my  neighbor  as  I ought  to  love  him, 
it  is  Jesus  Christ  whom  I love  ; if  I render  him  a service, 
it  is  to  Jesus  Christ  I render  it ; if  I respect  his  reputation, 
it  is  that  of  Jesus  Christ  which  I respect.  Oh ! how  strong 
are  these  reasons ! How  well  they  rej^ly  to  all  the  main 
objections  of  self-love,  of  jealousy,  of  immortification,  of  ill 
temper ! 

Is  it  thus  we  act  ? Do  we  think  on  these  words  of  Holy 
Scripture  : God  so  loved  the  world,  as  to  give  his  only  begotten 
Son'^  to  redeem  it.  If  God  hath  so  loved  us,  we  also  ought  to 
love  one  another. — St.  John’s  Epis.  iv.  2. 


> St.  Matt.  XXV.  40. 


2 St.  John  iii.  16. 


QUALITIES  OF  THE  LOVE  OF  OUK  NEIGHBOR.  161 


Pause, 

Act  of  Conteition. — Thou  hast  so  loved  me  as  to  givt 
thy  life  to  save  me,  O divine  Jesus,  and  I am  not  willing  to 
suffer  anything  for  my  neighbor  to  testify  my  love  for  Tbee 
Ah ! since  Thou  dost  assure  us  that  Thou  dost  regard  as 
done  for  Thee  all  things  which  for  love  of  Thee  are  donefo 
our  neighbor,  I resolve  to  do  Him  henceforth  all  the  ser- 
vice possible.  Pardon,  O divine  Jesus,  the  past,  I ask  it 
of  Thee  by  the  intercession  of  Mary,  thy  divine  Mother. 

I make  the  resolution  to 


ONE  HUNDKED  AND  FOURTH  SUBJECT. 

QUALITIES  OF  THE  LOVE  OF  OUR  NEIGHBOR. 

My  little  children,  let  us  not  love  in  word,  nor  in  tongue,  but  in  deed  and 
in  tnith.— St.  John’s  Epis.  iii.  18. 

The  love  we  owe  to  our  neighbor  should  be  true  and 
sincere,  and  prove  itself  by  actions  when  occasion  presents 
itself. 

It  should  be  universal,  extending  to  all  men,  parents, 
friends,  known  and  unknown,  and  even  to  our  enemies.  A 
true  Christian  may  be  hated,  but  he  hates  no  one  ; far 
from  that,  he  loves  all ; his  heart  is  a stranjrer  to  enmity. 

The  love  of  our  neighbor  should  be  pure,  disengaged 
from  all  personal  interest,  and  having  for  its  motive  solely 
the  will  of  God  ; and  not  any  hope  of  reward,  not  any  liu 
man  views,  any  selfish  considerations. 

It  should  be  courageous  ; that  is  to  say,  it  should  nnitn 
us  surmount  sufferings,  repugnances,  difficulties,  and  even 
command  sacrifices  jiroportionate  to  the  needs  of  our 
neighbor. 

It  should  be  constant,  and  we  should  never  cease  in  exer- 
cising it,  under  any  pretext  whatever.  Does  God  ceas(^ 
one  instant  in  besfijwing  on  us  benefits,  notwithstanding 
our  ingratitude  ? 


1G2 


PARTICULAR  EXAMEN. 


Tf  slionld  1)0  affectionate;  that  is  to  say,  we  shonld  not 
tirike  onr  iioiolibor  pay  for  our  services,  by  our  rebuffs, 
Ijard  words,  or  reproaches. 

It  should  be  prudent  j adiciom ; malcing  us  avoid  all 

luidortakings  and  demonstrations  capable  of  compromising 
c-nr  reputation  or  giving  scandal. 

It  sliould  be  general ; that  is  to  say,  embracing  all  the 
necessities  of  our  neighbor,  but  especially  those  of  his 
soul. 

Has  our  love  for  our  neighbor  these  qualities  ? St.  Paul 
tells  us  that  Charity  is  patient,  is  kind,  that  she  envieth  not, 
that  she  is  not  puffed  up,  that  she  seeketh  not  her  own,  that 
she  is  not  provoked  to  anger,  that  she  thinketh  no  evil,  that 
she  rejoiceth  not  in  iniquity  which  might  come  to  a neigh- 
bor, but  rejoiceth  in  the  truth. — I.  Coe,  xiii.  4. 

Pause. 

Act  of  Contrition.  — I have  committed  many  faults 
against  charity,  O my  God!  I have  been  far  from  loving 
m}^  neighbor,  as  thou  dost  desire  me  to  love  him  ; that  is, 
as  myself,  and  for  love  of  Thee.  Deign  to  pardon  me 
these  faults,  by  the  merits  of  Jesus  Christ,  and  by  the  in- 
tercession of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  FIFTH  SUBJECT. 

EFFECTS  OF  THE  LOVE  OF  OUR  NEIGHBOR. 

If  we  love  one  another,  God  abideth  in  us,  and  His  charity  is  perfecb 
in  us — St.  John’s  Epis.  iv.  12. 

We  truly  love  our  neighbor,  when  we  do  him  in  view 
of  God,  all  the  good  of  which  we  are  capable  ; when 
we  anticipate  what  would  give  Him  pleasure,  sustain  him, 
console  him,  restore  to  him  whatever  good  he  has  lost ; 
when  we  avoid,  and  lead  others  to  avoid,  as  far  as  depends 
on  us,  all  that  might  injure  him  in  his  possessions. 


EFFECTS  OF  THE  LOVE  OF  OUR  NEIGHBOR.  163 


his  honor,  his  reputation ; when  we  sympathize  in  what 
concerns  him,  rejoice  with  him  in  his  prosperity,  and  sor^ 
row  with  him  in  his  afflictions  and  disgraces. 

When  we  treat  him  with  respect,  deference,  and  cordial- 
ity. When  we  speak  to  him  with  gentleness  and  kind 
ness  ; when  we  esteem  him,  when  we  respect  him,  when 
we  bestow  on  him  befitting  attentions,  the  consideration 
he  deserves,  and  which  his  position  claims. 

In  a word,  we  have  reason  to  believe  we  love  our  neigh- 
bor when  we  treat  him  as  we  would  wish  to  be  treated 
ourselves. 

We  would  not  wish  that  any  one  should  despise  us,  that  any 
one  should  rebuff  us,  that  any  one  should  look  on 
us  with  suspicion,  should  treat  us  without  pity,  should 
speak  evil  of  us,  should  publish  our  faults,  should  injure 
us  in  our  brothers’  or  our  superiors’  esteem.  Let  us  never 
do  it  then  to  others.  Oh ! what  an  excellent  means  of 
maintaining  ourselves  in  the  practice  of  charity,  it  is,  to 
put  ourselves  in  the  place  of  others,  and  consider  what  we 
should  desire  others  to  do  in  such  and  such  circum- 
stances ! Let  us  see  if  it  is  thus  we  conduct  ourselves. 
If  any  man  say  I love  God,  and  hateth  his  brother  he  is  a liar^ 
and  the  truth  is  not  in  him. — St.  John’s  Epis.  ii.  4. 

Pause. 

Act  of  Contrition.  — Oh!  how  good  Thou  hast  been, 
and  how  good  Thou  still  art  to  me,  O loving  Jesus ! and  I, 
I show  so  little  charity  for  my  brother ! I ask  pardon  of 
Thee  for  all  my  faults  against  brotherly  love,  and  by  Thy 
heart,  burning  with  love  for  us,  and  by  that  of  Thy  Divine 
Mother,  deign  to  grant  me  the  grace  to  love  my  neighbor 
as  myself,  for  love  of  Thee,  to  conquer  myself  on  aU  occa- 
sions, and  therefore,  to  accomplish  faithfully 

The  resolution  I make  to 


IGl 


PARTICULAR  EXAMEN. 


ONE  HUNDRED  AND  SIXTH  SUBJECT. 

THE  HARMONY  WHICH  SHOULD  REIGN  BETWEEN  THE  MEMBER 
OF  AN  INSTITUTE  OR  A COMMUNITY. 

By  this  shall  all  men  know  that  yon  are  My  disciples,  if  you  have  love 
one  for  another. — St.  John  xiii.  35. 

Tlie  practice  of  a union  frank,  cordial,  constant  in  God 
and  for  God,  established  among  persons  who  live  together, 
constitutes  not  only  the  happiness  of  life,  but  farther, 
proves  the  reign  of  God  in  the  soul ; and  moreover,  it 
leads  singularly,  to  God,  those  who  are  witnesses  of  it. 
But  in  order  that  this  union  may  reign  in  a community,  it 
is  necessary  to  make  some  sacrifices  ; that  each  should  re- 
gard his  brother  as  representing  Christ  Himself  ; that  he 
should  love  him,  and  render  him  all  the  service  in  his 
power  ; that  he  should  treat  him  with  respect,  with  defer- 
ence ; and  act  in  concert  with  him  in  their  common  em- 
ployments. 

^ye  must  avoid  all  that  might  displease  others,  oppose 
them,  afflict  them ; we  must  forget  the  wrong-doings  of 
another,  and  pardon  him,  as  Jesus  Christ  is  pleased  to 
forget  our  ingratitude,  our  failings.  We  must,  in  a word, 
identify  ourselves  with  our  brothers,  put  ourselves  in  their 
place,  treat  them  as  we  would  be  willing  to  be  ourselves 
treated. 

Behold  how  they  love  each  other,  said  the  pagans,  in 
speaking  of  the  first  Christians.  In  truth,  they  had  but 
one  heart  and  one  soid.'^  Thus  their  example  contributed 
signally  to  the  conversion  of  the  idolaters.  Behold  how 
good  and  how  pleasant  it  is  for  brethren  to  dwell  together  in 
unity, ^ exclaimed  the  prophet  king.  Moreover,  a commu- 
nity, composed  of  members  truly  united,  loving,  esteem- 
ing, respecting  each  other,  gains  for  itself  a foretaste  of 
celestial  happiness. 

Let  us  examine  our  conduct  on  this  head.  Do  we  live 


? Acta  iv.  32. 


2 Ps.  cxxxii.  1. 


rOEBEAKANCE  TOWARDS  OUR  NEIGHBOR. 


165 


in  this  union  ? Do  we  curb  our  will  and  restrain  our  self- 
love,  rather  than  wound  this  union ; thus  preserving  it 
intact,  and  even  confirming  it  in  our  midst  ? Do  we  enter 
into  the  spirit  of  our  Divine  Saviour,  when  He  asks  of 
His  Father  in  these  adorable  words  : That  they  all  may  he 
one,  as  Thou,  Father,  in  Me,  and  I in  Thee ; that  they  also 
may  he  one  in  Us! — St.  John  xvi.  21. 

Pause. 

Act  op  Contrition. — O ! how  little  I love  my  brothers  ! 
how  few  sacrifices  I make,  to  cement  the  union  which  I 
should  keep  with  them  ! I am  self-sufficient ; I would 
rule  over  all,  have  the  advantage 'every  where.  I ask  Thy 
pardon  for  these  faults,  O my  adorable  Saviour ! I ask  of 
thee,  by  Thy  infinite  merits  and  the  intercession  of  Thy 
Divine  Mother,  grace  to  be  always  truly  united  with  my 
brothers. 

I make  the  resolution  to 


ONE  HUNDEED  AND  SEVENTH  SUBJECT. 

FORBEARANCE  TOWARDS  OUR  NEIGHBOR. 

Bear  ye  one  another’s  burdens ; and  so  you  shall  fulfil  the  law  of  Christ. 
Gal.  vi.  2. 

St.  Paul  was  not  satisfied  with  having  given  us  this  les- 
son of  charity ; he  faithfully  practised  it  himself,  making 
himself  all  things  to  all  men,^  that  he  might  bring  all  men 
to  Jesus  Christ. 

' Have  we,  like  him,  borne  with  the  faults  and  imperfec- 
tions of  those  with  whom  we  live  ? Have  we  supported 
them  with  calmness,  patience  and  resignation  ? Have  we 

I endeavored  to  overcome  the  repugnance  we  might  feel  for 
their  temper,  their  character,  their  disposition  ? 

1 Instead  of  excusing  the  faults  of  others,  of  hiding,  as  far 


1 L Cor.  ix.  22. 


PARTICULAR  EXAMEN. 


[G6 

as  we  are  able,  their  imperfections,  have  we  not  had  the 
imprudence  to  make  them  known,  to  publish  them  by 
svords  or  writiii",  under  i^retext  that  we  were  only  ad- 
dressing a friend  to  whom  we  confided  it  in  secrecy? 

Have  we  never  permitted  ourselves  to  criticise  others,  to 
condemn  them,  blame  them,  ridicule  them  ? 

Have  we  thought,  on  the  contrary,  that  probably  we  had 
more  faults  than  others,  and  that  notwithstanding  we 
would  not  willingly  be  the  object  of  their  scorn,  their  rail- 
leries, their  criticisms  ? 

Have  we  remarked  that  those  who  are  willing  to  suffer 
nothing  from  others  are  generally  the  most  unaccommo- 
dating, the  most  troublesome,  the  most  exacting,  the  most 
sensitive  and  easily  offended,  the  most  insupportable  ? Let 
us  examine  ourselves  on  a matter  so  important,  and  when 
we  are  tempted  to  blame  our  neighbor,  to  criticise  or  com- 
plain of  him,  let  us  call  to  mind  these  words  of  our  good 
IMaster : He  that  is  without  sin  among  yoUy  let  him  first  cast  a 
stone  at  her.  St.  John  viii.  7. 

Pause. 

Act  of  Contkition. — How  many  faults  I have  to  deplore 
in  Thy  presence,  O my  God ! How  many  wrongs  my  irri- 
tability has  done  to  my  soul  and  to  the  tranquility  of  my 
brother ! I pray  for  pardon  by  the  merits  of  Jesus  Christ 
and  by  the  intercession  of  the  most  sweet  and  most  loving 
Mary.  To  re]3air,  as  far  as  is  in  my  power,  these  number- 
less faults, 

I make  the  resolution  to 


ONE  HUNDKED  AND  EIGHTH  SUBJECT. 

FAULTS  OPPOSED  TO  CHAKITY. 

If  you  bite  and  devour  one  another,  take  heed  you  be  not  consumed  one 
of  another. — Gal.  v.  15. 

Among  the  faults  opposed  to  chaiity,  we  may  mention : 


FAULTS  OPPOSED  TO  CHAEITY. 


167 


1st.  Antipathies  from  whence  arise  oppositions,  aver- 
sions ; we  avoid  one,  shun  him,  look  on  him  unkindly, 
speak  to  him  seldom,  or  with  rudeness ; if  we  are  obliged 
to  do  him  a service,  it  is  done  with  a bad  grace. 

2d.  Particular  friendships  or  those  too  great  sympathie-^ 
which  divide  the  heart. 

3d.  Envy  and  jealousy,  which  are  like  ulcers  on  the  heart; 
we  see  with  pain  the  success  of  a neighbor,  and  with  cul- 
pable pleasure  his  troubles,  his  mortifications,  his  humilia- 
tions. 

4th.  Egotism,  which  leads  us  to  think  only  of  ourselves, 
to  act  only  for  ourselves,  and  to  seek  only  our  own  interest 
and  our  gratification. 

5th.  Malicious  scrutiny  into  the  conduct  of  our  neighbor; 
we  think  we  can  read  even  his  very  thoughts  and  inten- 
tions ; we  imagine  we  see,  we  believe  we  hear,  we  make 
suppositions,  inferences,  comparisons,  we  draw  false  con- 
clusions ; whence  arise  suspicions,  rash  judgments^ 

5th.  S’anders,  which  ruin  the  reputation  of  a neighbor; 
and  calumnies,  which  are  more  insupportable  than  death. 

7th.  Impatience,  ill  humor ; we  will  suffer  nothing,  en- 
dure nothing  from  a neighbor  ; we  are  rude,  and  wound 
him  by  improper  words  or  blamable  acts. 

8th.  Obstinacy. — We  will  have  ourselves  always  in  the 
right ; to  rule  in  all  and  over  all,  and  thus  cause  trouble, 
ve  humiliate  and  alienate. 

9th.  Pride,  which  leads  us  to  exalt  ourselves  and  de- 
spise others;  to  be  wanting  in  consideration  for  them,  and 
consequently  to  disturb  that  harmony  which  should  make 
but  one  body  of  all  the  members  of  the  same  house  or  the 
same  institute. 

Let  us  examine  if  we  have  nothing  to  reproach  ourselves 
with  on  these  several  points. 

Above  all.  let  us  remember  that  in  point  of  charity  faults 
are  almost  always  greater  and  more  dangerous  than  we 


108 


PAIITICULAB  EXAMEN. 


imagine.  Let  us  reflect  what  may  be  the  consequences  of 
rebufts,  marks  of  sympathy  or  antipathy,  calumnies,  im- 
prudent reports ; of  indiscretions  caj^able  of  disturbing 
the  peace  of  a community  and  the  harmony  which  should 
reign  among  the  members  of  which  it  is  composed,  and 
which  should  deprive  superiors  of  the  confidence  of  those 
who  depend  on  them.  In  one  word,  let  us  see  whether  we 
are  not  among  those  who  find  their  condemnation  in  these 
words : Why  seed  thou  the  mote  that  is  in  thy  brother’s  eye^ 
and  seest  not  the  beam  that  is  in  thy  own  eye. — St.  Mat.  vi.  3. 

Pause. 

Act  of  Contrition. — With  profound  humility  in  Thy 
holy  presence,  O God,  all  love,  I ask  pardon  for  all  the 
faults  I have  commiited  against  brothely  love ! I repent 
of  them  bitterly,  and  detest  them  with  all  my  heart,  and  I 
pray  Thee  by  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary  for  grace  to  correct  myself  at  once  of  all  these 
defects,  and  to  prove  the  sincerity  of  my  repentance. 

I make  the  resolution  to 


ONE  HUNDEED  AND  NINTH  SUBJECT. 

PARTICULAR  FRIENDSHIPS. 

By  respect  of  person,  he  will  destroy  himself. — Eccles.  xx.  24. 

A sentiment  of  sympathy,  or  of  more  sensible  affection, 
which  we  experience  for  some  one,  does  not  always  indi- 
cate a particular  friendship,  provided,  however,  that  we 
combat  it,  that  we  refer  it  to  God.  But  if  we  cultivate 
this  sentiment,  by  words  or  by  actions ; if  we  establish  with 
the  person  who  is  its  object,  a more  frequent  intercourse  ; 
if  we  procure  communications,  interviews  ; if  we  seek  oc- 
casions to  see,  to  speak,  to  be  together,  it  is  then  that  the 
devil  and  our  own  evil  inclinations  are  in  full  league,  to 
demand  more,  to  obtain  more,  it  is  then  that  a particular 
fiiendship  is  culpable  ; it  is  then  that  it  becomes  fatal,  by 


PAETICULAK  FKIENDSHIPS. 


169. 


the  unhappy  consequences  of  which  it  is  the  principal  cause. 

Particular  friendships  divide  the  heart,  enfeebling  in- 
sensibly the  love  for  God,  chilling  the  soul,  destroying  in 
it  a taste  for  the  exercises  of  piety,  exposing  it  to  succumb 
to  many  temptations,  exciting  jealousies,  drawing  con- 
tempt on  both  sides,  and  scandalizing  others  by  exterior 
acts  which  are  their  consequences. 

Such  persons  take  part,  one  for  the  other : they  mutu- 
ally sustain  and  defend  each  other  ; they  exchange  little 
attentions,  offer  little  presents,  render  little  services ; little 
by  little,  familiarities  are  established  and  cemented;  happy 
it  the  soul  ends  not  by  banishing  God  to  establish  in  it- 
self a creature  ; it  is  of  such  that  St.  Paul  asks  : Are  you 
so  foolish  that  whereas  you  began  in  the  spirit  you  would  now 
be  made  perfect  by  the  flesh 

Let  us  examine  now  whether  we  have  not  something  to 
reproach  ourselves  with  on  this  subject.  Is  there  not 
some  object  which  attracts  us,  captivates  us,  controls  us? 
Do  we  not  seek  to  be  near  this  object,  to  see  it,  to  address 
it?  Does  not  the  thought  of  this  object  occupy  us  as 
much,  perhaps  more,  than  that  of  God  ? Do  we  not  make 
it  our  idol  ? Ah  ! if  it  were  thus,  with  what  misery  should 
we  not  be  menaced ! Let  us  think  then  of  the  anathema 
of  the  Holy  Spirit : Wo  to  them  that  are  of  a double  heart  ;2 
and  let  us  follow  the  wise  counsel  which  Joshua  gave  to 
the  Hebrew  people  : Put  away  strange  gods  from  among 
you.  Destroy  these  idols  in  your  hearts. — Josh.  xxiv.  23. 

Pause. 

Act  of  Contrition. — O my  God,  how  culpable  I am  ! I 
confess  it  sincerely  ; no ! I love  not  my  neighbor  as  Thou 
wouldst  have  me  love  him.  It  has  not  been  for  Thy  sake 
I have  loved  him  hitherto,  but  for  myself  and  for  mine 
own  satisfaction.  I ask  pardon  for  it,  by  the  merits  of 


’ Gal.  iii.  3. 


2 Eccles,  xi.  U. 


170 


PARTICULAR  EXAMEJ^. 


J esus,  the  good  Pastor,  and  by  the  intercession  of  Mary, 
Mother  of  sweet  love. 

I make  the  reso.ution  to 


ONE  HUNDRED  AND  TENTH  SUBJECT. 

SLANDERS. 

Tliy  mouth  doth  abound  with  evil ; sitting,  thou  didst  speak  against  thy 
brother. — Ps.  ix.  17. 

We  must  not  confound  necessary  disclosures,  made  to 
the  proper  person,  and  commanded  by  fraternal  correc- 
tion, with  slander.  In  the  first  case,  it  is  the  glory  of 
God,  the  salvation  of  our  neighbor,  and  the  love  of  order, 
which  directs  us ; in  the  second,  envy,  jealousy,  idleness, 
an  inveterate  love  of  talking,  and  other  base  passions,  are 
the  foundation  of  the  evil  from  whence  arises  disunion,  , 
scandals,  and  oftentimes  even  the  loss  of  souls. 

He  who  exercises  fraternal  correction  makes  known  ' 

j 

what  came  to  his  knowledge  of  his  neighbor  only  to  those  j 
who  can  remedy  the  evil,  or  those  who  might  be  its  I 
victims,  and  even  then,  with  all  suitable  precautions,  and  ' 
after  having  by  prayer  invoked  the  Holy  Spirit. 

It  is  not  thus  with  the  slanderer,  he  who  would  often 
have  most  to  lose  if  he  were  spoken  of  as  he  speaks  of  ; 
others.  As  he  takes  little  trouble  with  what  concerns  him-  . 
self,  as  his  heart  is  depraved,  he  finds  always  in  others  J 
something  to  criticise  and  condemn.  His  passion  for  talk-  \ 
ing  leads  him  to  say,  at  the  earliest  possible  opportunity,  ? 
all  he  knows  and  all  he  does  not  know  ; his  whole  conver- 
sation is  poisoned  with  words  more  or  less  fatal  to  the  re- 
putation  of  his  neighbor.  His  equals,  his  inferiors,  and  even  , 
his  superiors,  all  in  turn  become  the  object  of  his  criticisms  ; h 
all  are  wrong,  all  do  wrong  except  himself.  He  may  per-  a 
haps  recommend  secrecy  ; but  this  is  less  from  a desire  of  9 


SLANDERS.  17J 

preventm"  the  repetition  of  what  he  has  said  than  from 
the  fear  of  being  compromised. 

The  tongue  of  the  slanderer  is  as  a two-edged  sword,  of 
which  Satan  avails  himself  to  accomplish  his  work.  And, 
in  truth,  the  slanderer  does  most  perfectly  the  work  of 
that  enemy  of  our  souls  ; he  sows  discord,  disturbs  peace, 
scatters  dissensions  among  those  who  live  together,  and 
alienates  in  the  hearts  of  inferiors  the  confidence  they 
should  have  in  their  superiors.  Behold  why  St.  James 
tells  us  that  The  tongue  is  placed  among  our  members  which 

defileth  the  whole  body being  set  on  fire  by  helV  Besides 

this,  the  slanderer  does  not  always  use  his  tongue  to  de- 
fame his  neighbor ; he  knows  well  how  to  avail  himself  of 
a sign,  of  a gesture,  of  a smile,  of  an  affected  and  disdain- 
ful silence. 

It  is  in  order  to  lead  us  to  shun  this  evil  that  the  Holy 
Spirit  counsels  us  : Hedge  in  thy  ears  with  thorns  ; hear  not 
a wicked  tongue.^ 

Let  us  see  if  we  have  not  been  of  those  hypocrites  of 
whom  Jesus  Christ  speaks  : Why  seest  thou  the  mote  that  is 
in  thy  brother's  eye^  and  seest  not  the  beam  in  thine  own  eye.^ 
Let  us  labor  to  avoid  such  a great  defect,  and  put  faith- 
fully in  practice  this  weighty  advice  given  us  by  the  Holy 
Ghost : Hast  thou  heard  a word  against  thy  neighbor^  let  it  die 
within  thee,  trusting  that  it  will  not  burst  thee. — Eccles.  xix. 
10. 

Pause. 

Act  or  Contrition. — How  many  times  have  I rendered 
myself  culpable  by  slander,  O my  God!  What  remains  Lj 
me  now  of  the  miserable  gratifications  I gained,  excei  ! 
the  bitter  reproaches  of  my  conscience,  and  the  regrets 
which  Thy  Holy  Spirit  deigns  to  make  me  conceive ! I 
ask  pardon  for  all  these  faults,  O my  good  Father,  and  I 
promise  to  correct  myself,  by  the  aid  of  Thy  holy  grace, 

1 SU  James  iii.  6.  * Eccles.  xxviii.  28.  3 St.  Matt.  vii.  3. 


172 


rARTICULAR  EXAMEN. 


which  I hope  to  obtain  by  the  merits  of  Jesus  Christ  and 
the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  ELEVENTH  SUBJECT. 

CALUMNY . 

A false  calumny— more  grievous  than  death— Ps.  xix.  19. 

Calumny  is  a crime  so  opposed  to  the  love  of  our  neigh- 
bor, that  it  is  hardly  credible  that  a good  Christian,  much  less 
a person  consecrated  to  God,  could  be  capable  of  falling 
into  such  iniquity  ; and,  nevertheless,  it  happens  but  too 
often  ; not  altogether,  perhaps,  yoluntarily  and  with  reflec- 
tion, and  malice  ; but  by  reason  of  the  habit  some  acquire 
of  judging,  of  condemning  others,  of  seeing  the  evil  rather 
than  the  good,  of  easily  persuading  themselves  that  they 
have  seen  and  heard  what,  in  reality,  they  have  neither 
seen  nor  heard.  Some  one  communicates  his  thought  to 
a fi'iend,  who,  looking  on  the  matter  seriously  speaks  of  it 
to  others.  These  repeat  it  to  other  friends,  and  insidious- 
ly the  recital  acquires  importance.  The  first  mention  of 
it  was  only  a suspicion,  the  second  became  a probability, 
the  third  a certainty ; behold ! how,  almost  without  per- 
ceiving it,  we  destroy  the  reputation  of  a neighbor ! 

To  destroy  the  reputation  of  a neighbor,  either  by  slan- 
der or  by  calumny,  is  a horrible  crime  ; it  is  to  take  from 
him  what  is  most  due  to  him,  his  most  precious  treasure 
and  to  do  so,  with  almost  the  impossibility  of  making  res- 
titution. 

Some  make  it  a joke,  an  amusement,  a pastime,  to  speaP 
ill  of  a neighbor,  to  disparage  him,  to  ridicule  him,  and 
even  to  render  him  culpable  in  the  eyes  of  others  ; of  his 
equals,  his  superiors,  his  inferiors ! But  let  no  one  deceive 
hinlseK  ; such  iniquities  will  not  be  suffered  to  rest  unpun- 
ished ; God  will  be  the  judge  and  avenger  of  them  ; and  if 


OK  GllACE.  173 

the  wrong  is  not  atoned  for  in  this  world,  it  will  be  in  the 
next  in  a fearful  manner. 

This  crime  acquires  importance  in  proportion  to  the  po- 
sition of  the  calumniator  and  of  those  calumniated,  to  the 
evil  told  and  the  extent  of  its  circulation,  and  the  effects  it 
may  produce.  It  is,  then,  with  reason  that  detractors  are 
hated  of  God  and  men.' 

Let  us  see  now  what  is  our  conduct  in  this  respect.  Do 
we  weigh  attentively  these  words  of  Holy  Writ  ; Thou  shalt 
not  calumniate  thy  neighbor,  nor  oppress  him  by  violence  ? — 
Levit.  xix.  13. 

Pause. 

Act  of  Contkition. — I ask  Thy  pardon,  O my  God,  for 
all  the  sins  I have  committed  by  words  contrary  to  char- 
ity. I pray  Thee  to  inspire  me  always  with  a great  horror 
of  calumny,  and  a profound  and  sincere  regard  for  my 
neighbor.  I ask  this  grace  of  Thee  by.  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary. 

1 make  the  resolution  to 


ONE  HUNDBED  AND  TWELFTH  SUBJECT. 

ON  ‘grace. 

The  grace  of  God  and  His  mercy,  is  with  His  saints. — Wisdom  iv.  15. 

Grace  is  a gift  which  God  grants  us,  by  His  pure  good- 
ness, and  through  the  merits  of  J esus  Christ,  to  aid  us  to 
avoid  evil  and  do  good,  that  is  to  say,  to  work  out  our  sal- 
vation. This  aid  from  on  High  is  bestowed  on  us  in 
various  forms  ; it  is  sometimes  a light  which  informs  us  of 
our  duties  and  the  advantages  we  shall  find  in  their  ac- 
complishment ; another  time  it  is  a remorse  of  conscience, 
for  the  wrong  we  have  done,  or  the  good  we  have  omitted  ; 
again,  it  is  a salutary  fear  of  the  judgments  of  God. 

Grace  is  a free  gift ; that  is  to  say,  it  is  not  our  right. 

' Rom.  i.  30—22. 


174 


PARTICULAR  EXAMEN. 


and  God  bestows  it  by  a pure  effect  of  His  goodness, 
Nevertheless,  as  he  has  promised  us  this  succor  which  Jesus 
Christ  merited  for  us,  it  enters  into  the  plans  of  His  mercy 
to  accord  it  to  us  ; and  he  never  refuses  it,  in  whatever 
state  we  may  be,  whether  just  or  sinners  ; that  is  to  say 
we  have  this  aid  for  our  perseverance  in  good,  or  for  our 
conversion,  if  we  have  had  the  misfortune  to  fall  into  sin 
Grace  is  given  us  through  the  merits  of  J esus  Christ ; 
by  His  sufferings  and  death,  this  loving  Saviour  gained  foi 
us  this  benefit ; each  one  of  His  graces  is  the  price  of  His 
adorable  blood.  i 

Grace  is  given  to  aid  us  to  work  out  our  salvation  ; for 
of  ourselves  we  do  nothing  in  the  supernatural  order; 
while  with  grace  we  can  accomplish  all  things,  if  we  co- 
operate with  it.  This  grace  is  given  to  assist  but  not  to 
constrain  us ; to  aid  us,  but  not  to  favor  our  idleness. 
How  great  is  this  gift,  since  it  is  the  price  of  the  blood  o* 
Jesus  Christ ! How  precious  is  this  gift,  since  by  it  we 
can  acquire  heaven  and  the  possession  of  God ! 

Is  this  the  idea  we  have  entertained  of  grace  ? What 
has  been  our  gratitude  to  God  who  gives  it  to  us  so  gen- 
erously ?— to  Jesus  Christ,  who  merited  it  forms  by  such 
terrible  torments? — to  the  Holy  Ghost,  who  offers  it  to 
us  without  ceasing,  notwithstanding  our  continual  resist-  i 
ance  ? to  Mary,  who  is  the  treasurer  and  depository  of  it  1 
O let  us  comprehend,  finally,  that  unto  whomsoever  much  i 
is  given,  of  him  much  shall  be  required,^  and  not  expose  our-  | 
selves  to  the  deplorable  fate  of  those  who  received  the  grace 
of  God  in  vain. — II.  Cor.  vi.  1.  I 

Pause.  ! 

Act  of  Contrition. — How  holy  I should  be,  0 my  God ! !| 
if  I had  profited  by  all  the  graces  I have  received  of  Thee  | 
But  because  I have  often  abused  them,  I am  but  a poor 
tsinner,  a remiss  and  imperfect  Religious.  Pardon,  O myyj 
> St.  Luke  xii.  48. 


CO-OPERA.TION  WITH  GHACE.  175 

God ! by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary,  mother  of  the  source  of  all  grace. 

I make  the  resolution  to 


ONE  HUNDKED  AND  THIKTEENTH  SUBJECT. 

CO-OPERATION  WITH  GRACE. 

To-day  if  you  shall  hear  his  voice  harden  not  your  hearts.— Ps.  xciv.  8. 

Let  US  adore  the  spirit  of  our  Lord,  which  invites  us  to 
correspond  faithfully  with  grace,  in  order  to  work  out  our 
salvation,  and  impress  well  on  ourselves  this  truth,  that, 
as  St.  Augustine  expresses  it : God,  who  created  us  with- 
out our  assistance,  will  not  save  us  without  our  co-opera- 
tion. 

Without  doubt  grace  will  never  be  wanting  to  us  ; but 
if  we  do  not  correspond  to  its  holy  inspirations,  to  its 
sweet  and  kind  solicitations,  we  shall  be  lost  despite  this 
help.  We  must,  then  co-operate  with  grace  ; that  is  to 
say,  do  the  good  to  which  it  leads  us,  which  it  points  out 
to  us,  or  avoid  that  which  it  shows  as  forbidden,  or  simply 
hurtful  to  our  perfection. 

Let  us  examine,  without  flattering  ourselves,  what  use 
we  are  making,  and  have  made,  of  the  graces  we  have  re- 
ceived. 

By  baptism  we  have  received  the  grace  of  adoption,  as 
children  of  God  and  of  the  Church  ; we  have  received  the 
principle  of  faith,  of  hope,  of  charity ; and  in  the  exercise 
or  the  practise  of  these  three  virtues,  the  germs  of  all  the 
moral  virtues. 

We  have  been  instructed  in  the  holy  truths  of  religion, 
and  the  duties  which  it  imposes  on  us.  How  have  we  ful- 
filled those  duties? 

By  communion,  Jesus  Christ  has  given  himself  wholly  to 
ns.  Are  we  wholly  given  to  Him  ? 

By  confirmation  the  Holy  Ghost  comes  to  strengthen  us, 


176 


rARTICULAR  EXAMEN. 


and  communicates  to  us  the  abundance  of  His  graces. 
Have  we  made  these  graces  available  in  combatting  with 
courage  the  enemies  of  our  salvation  ? 

Each  day  we  receive  new  lights,  holy  inspirations  for 
good  ; do  we  do  this  good,  by  the  aid  of  these  lights  and 
these  holy  inspirations  ? How  many  good  thoughts,  how 
many  solicitations  to  virtue  ! Have  we  profited  by  them  ? 
AVliat  remorse  of  conscience  when  we  neglected  them ! Do 
we  listen  to  it? 

The  Lord  calls  us  to  Him,  even  when  we  are  flying  from 
Him.  Are  we  faithful  to  profit  by  these  loving  cries  of 
His  heart  ? 

Have  we  profited  by  these  favors,  by  these  precious 
graces,  which  God  has  accorded  to  us,  and  which  he  still 
accords  us  each  day  ? Ah ! if  we  listen  not  to  the  voice 
of  this  good  Father  who  calls  us  to  him  in  so  many  differ- 
ent ways,  let  us  fear,  jes,  let  us  fear,  and  let  us  fear  much, 
the  menace  on  his  side — when  they  shall  cry  to  my  ears  with 
a loud  voice,  I will  not  hear  them? 

To  avoid  this  evil,  this  terrible  evil,  let  us  be  faithful, 
and  let  us  be  always  faithful ; after  the  example  of  the 
great  Apostle  let  us  act  in  a manner,  to  say  : His  grace  in 
me  hath  not  been  void. — I.  Cok.  xv.  10. 

Pause. 

Act  of  Contrition. — ^AVhat  have  I not  to  reproach  my- 
self with,  towards  Thy  grace,  O my  God ! Thou  didst  be- 
stow it  on  me  in  holy  baptism  ; Thou  didst  augment  it  by 
the  other  sacraments  ; each  day  Thou  dost  heap  on  me 
new  favors,  and  I have  almost  always,  abused  them  ; I have 
done  httle  good  notwithstanding  the  means  of  salvation 
Thou  hast  lavished  on  me  ; and  I have  committed  a multi- 
tude of  faults  against  the  light  of  ray  faith  and  my  con- 
science. But  I am  resolved  I will  change  my  life,  and  in- 
asmuch as  I hear  anew  Thy  pastoral  voice,  I will  no  more 


’ Eze.  viii.  18. 


WE  HAVE  NEED  OF  THE  HELP  OF  GOD.  177 

harden  my  heart.  This  grace  I pray  from  Thee  by  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HTJNDKED  A.ND  FOUETEENTH  SUBJECT. 

WE  HAVE  NEED  OF  THE  HELP  OF  GOD. 

Unless  the  Lord  keepeth  the  city,  he  watcheth  in  vain  that  keepeth  it. — 
Ps.  cxxvi.  1. 

Nothing  is  more  agi'eeable  to  God  than  a most  entire 
reliance  on  His  goodness  ; so  nothing  offends  Him  so 
much  as  the  conduct  of  those  who  count  on  their  own 
strength.  God  is  willing  to  freely  aid  us,  to  sustain  our 
feebleness,  on  condition  that  we  recognize  our  impotency 
and  the  absolute  need  Ave  have  of  Him.  But  after  all,  on 
what  could  we  found  our  hopes  except  on  God  ? Would 
it  be  upon  a strength  which  we  possess  not,  upon  a time 
which  is  not  ours. 

We  are  weakness,  and  we  would  believe  ourselves  able 
to  sustain  ourselves  against  our  evil  inclinations  ; to  re- 
sist enemies  infinitely  more  poAverful  than  we!  We  are 
poverty  and  indigence  itself  in  point  of  virtue  ; we  have 
no  merit  of  ourselves  ; our  best  works,  reduced  to  their 
simple  A^alue,  are  in  the  eyes  of  God  as  soiled  linen.''  But 
it  is  not  sufficient  to  knoAV  that  we  can  do  nothing  our- 
selves ; AA"e  must  farthermore  ask  of  God  His  protection 
and  assistance  ; for  how  would  God  come  to  the  help  of 
him  who  deigns  not  even  to  call  on  Him?  Hoav  would 
He  come  to  the  aid  of  Him  who  believes  that  he  can  noAV 
stand  alone  ? No,  He  will  aid  not  him,  and  to  punish 
this  presumption,  he  Avill  bestow  only  the  ordinary  graces, 
Avith  Avhich  one  may  do  right,  but  with  Avhich  he  incurs 
gi’eat  risk  of  being  lost,  through  the  habit  acquii’ed  of  re- 
sisting the  more  powerful  grace. 


1 Isaiah  Ixiv.  6. 


178 


PARTICULAR  EXAMEN. 


"WHiat  is  our  conduct  in  tins  respect?  Do  we  rely  on 
ourselves  or  only  on  God  ? Do  we  follow  the  inspirations 
of  His  grace  or  oppose  them  ? Let  us  think  seriously  on 
these  words  of  Scripture  : Destruction  is  thine  own,  0 Israel ! 
thy  help  is  only  in  me. — Osee  xiii.  9. 

Pause. 

Act  of  Contrition. — O,  my  God,  my  salvation,  my  all! 
how  much  my  presumption  and  my  want  of  confidence 
must  have  offended  Thy  wisdom  and  goodness  ; I claim 
Thy  great  mercy  to  obtain  by  the  merits  of  Jesus  Christ 
and  the  intercession  of  Mary  the  pardon  I cannot  obtain 
by  myself. 

I make  the  resolution  to 


ONE  HUNDRED  AND  FIFTEENTH  SUBJECT. 

CHRISTIAN  FORTITUDE. 

I can  do  all  things  in  Him  who  strengtheneth  me, — Philip,  iv.  13. 

Christian  fortitude  is  a virtue  which  makes  us  surmount 
courageously  for  the  sake  of  God,  and  by  the  help  of  His 
grace,  the  obstacles  and  difficulties  we  may  encounter  in 
the  accomplishment  of  our  duties. 

Let  us  examine  by  this  definition  what  has  been  our 
course. 

Instead  of  allowing  ourselves  to  be  discouraged  by  the 
difficulties  and  the  obstacles  which  we  have  encountered 
in  the  exercise  of  our  functions,  and  in  our  intercourse 
with  our  brothers  or  our  pupils,  do  we  surmount  them 
courageously  for  the  sake  of  God,  and  are  we  mindful  to 
call  him  to  our  assistance  ? Knowing,  in  the  words  of  St.  i 
Paul,  that  he  is  able  to  succor  them  also  that  are  tempted.^  J 

Has  not  a word,  a sign,  an  imaginary  neglect,  sufficed  tdj 
wound  our  self-love,  our  susceptibility ; nay  even  to  dis-ij 
courage  and  dishearten  us  ? 

’ Heb.  ii.  18. 


ON  SIN  IN  GENERAL. 


179 


Wliat  control  have  we  over  our  senses  and  natural  incli- 
nations? Have  we  courage  to  impose  modesty  on  our 
eyes,  silence  on  our  tongue,  mortification  on  our  unruly 
appetites  ? and  never  to  commit  ourselves  to  acts  contrary 
to  our  conscience  and  the  lights  of  faith  ? 

Have  we  had,  so  far,  sufficient  determination  to  accom- 
plish the  resolutions  we  have  made  either  in  our  yearly  re- 
treats, or  in  our  confessions,  or  in  our  daily  examinations  ? 

Having  had  the  happiness  to  put  our  hand  to  the  plough, 
and  to  consecrate  ourselves  to  the  service  of  God  and  our 
neighbor,  have  we  been  careful  to  repulse  with  energy  all 
the  thoughts  which  might  lead  us  to  a distaste  for  this 
holy  enterprise,  and  expose  us  to  look  back  ? 

Have  we  entered  into  the  dispositions  of  courage  and 
confidence  in  God  which  the  holy  King  David  expressed, 
when  he  exclaimed  : Though  I should  walk  in  the  midst  of 
the  shadow  of  death,  I will  fear  no  evil,  for  Thou  art  with  me? 
and  in  those  of  St.  Paul,  when  he  said  : Who  then  shall  sepa~ 
rale  us  from  the  love  of  Christ?  Shall  danger,  or  persecution, 
or  the  sword  ? — Eom.  viii.  35. 

Pause. 

Act  of  Contrition. — My  God,  I most  humbly  ask  Thy 
pardon,  for  all  the  faults  I have  committed  by  my  indo- 
lence and  want  of  courage  in  Thy  service.  Grant,  I pray 
Thee,  that  in  future  I may  be  more  faithful  in  conquering 
my  repugnances,  and  my  distastes.  This  is  the  grace  I 
ask,  by  the  merits  of  Jesus  Christ,  and  the  intercession  of 
Mary,  the  blessed  Mother. 

1 make  the  resolution  to 


ONE  HUNDEED  AND  SIXTEENTT  SUBJECT. 

ON  SIN  IN  GENERAL. 

By  one  man  sin  entered  into  the  world,  and  by  sin,  death. — Rom.  v.  12. 

Sin  is  a disobedience  to  the  law  of  God  ; it  is  a revolt 
1 Ps.  xxii.  4. 


180 


P.VETICULzVIl  EXAMEN. 


by  whicli  we  betake  ourselves  to  do  that  which'he  forbids, 
or  to  omit  that  which  he  commands  ; it  is  a contempt  of 
His  divine  presence,  for  it  is  in  His  presence  and  before 
His  face  that  we  outrage  Him.  It  is  an  abuse  of  all  the 
gifts  which  He  has  bestowed  on  us,  of  all  He  has  placed  at 
our  disposal ; an  abuse  of  the  faculties  of  our  soul , abuse 
of  our  intelligence  which  reveals  to  us  His  infinite  peifec- 
tions  ; of  our  memory  which  recalls  to  us  His  benefits  ; of 
our  will,  solicited  to  good  by  the  hope  of  recompense  and 
the  fear  of  punishments.  Abuse  of  our  senses,  of  our  eyes, 
our  tongue,  our  hands,  our  feet ; abuse  of  the  knowledge 
we  have°of  God,  of  what  is  due  to  Him,  of  what  He  com- 
mands, what  he  forbids  ; abuse  of  creatures,  of  meat  and 
drink  and  raiment ; of  light  and  of  darkness  ; abuse,  above 
all,  of  the  merits  of  Jesus  Christ,  of  His  blood.  His  death, 
and  of  all  the  gi^aces  which  result  from  them  ; abuse  of 
holy  inspiration,  good  thoughts,  good  examples,  of  the 
sacraments  ; abuse  of  the  remorse  of  a conscience  justly 
alarmed,  which  repeats  without  ceasing  those  words  of  St. 
John  to  Herod  : It  is  not  lawful?  Thou  doest  evil ; thou 
condemnest  thyself. 

Is  it  thus  we  have  looked  upon  sin  ? Have  we  consid- 
ered how  enormous  is  the  injustice  it  does  to  God?  what 
a degree  of  contempt  and  ingratitude  it  implies  ? Have 
we  regarded  it  as  the  greatest  of  all  evils,  or  rather  as  the 
only  evil,  the  only  real  misfortune  which  could  happen  to 
us  ? When  our  conscience  warned  us  that  we  were  offend- 
ing God,  did  we  pause  ? Did  we  break  off  immediately 
with  this  thought,  this  word,  this  action  ? Finally,  have 
we  asked  of  God  the  grace  to  destroy  sin  in  us  ? Have  we 
labored  thereto?  Do  we  still  labor  for  it?  Do  we  well 
comprehend  that  whosoever  committeth  sin  is  the  servant  of 
sin? — St.  John  viii.  34. 


1 St.  Matt.  xiv.  4. 


ON  MOEAL  SIN. 


181 


Pause. 

Act  of  Contrition. — O Jesus,  sorrowful  even  unto  death, 
for  me  Thou  didst  suffer  that  cruel  agony,  my  sin  it  was 
which  reduced  Thee  to  that  sad  condition  ; I ask  Thee 
pardon  for  it  by  Thy  merits  and  the  intercession  of  Mary, 
the  refuge  of  sinners. 

I moke  the  resolution  to 


ONE  HUNDRED  AND  SEVENTEENTH  SUBJECT. 

ON  MORTAL  SIN. 

Whosoever  committeth  sin, you  are  of  your  father  the  devil.—* 

St.  John  viii.  34,  44. 

Mortal  sin  is  a horrible  crime  against  the  Divine  Majes- 
ty ; it  is  a kind  of  deicide,  for  he  who  commits  it  attacks 
all  the  Divine  perfections  ; he  would  desire  that  God  ex- 
isted not ; that  He  had  no  power  to  punish  him  ; that  is 
to  say,  that  He  was  without  immensity,  without  power  ; in 
fine,  that  there  was  no  God.  He  who  commits  sin  re- 
nounces the  friendship  of  God  ; he  makes  no  account  of 
His  promises  or  His  menaces  ; he  estimates  Him  below 
his  pleasures  and  gratifications  ; he  drives  Jesus  Christ 
as  we  may  say,  bodily,  from  his  heart,  and  invites  Satan  to 
take  His  place  ! The  sinner  may  seem  to  us  a living  man, 
but  in  a spiritual  sense  he  is  but  a corpse  ; a kind  of  out- 
ward covering,  under  which  the  devil  has  hid  himself. 

Satan  is  ever . with  him  who  commits  mortal  sin  ; he 
accompanies  him  everywhere  ; by  day  and  by  night,  at  re- 
fectory, recreation,  chapel ! What  company  ! 

Mortal  sin  deprives  one  of  all  his  merits,  the  fruit  of  his 
past  good  works,  and  reduces  him  to  a state  more  deplo- 
rable than  it  would  be  possible  for  even  the  Angels  to 
comprehend  or  express.  If  death  surprises  him  in  this 
state,  weeping,  gnashing  of  teeth,  fire  and  despair  will  be 
his  portion  for  eternity.  Finally,  mortal  sin  is  the  great  - 


182 


PARTICULAR  EXAMEN. 


est  of  all  evils  ; it  is  even,  jn-operly  speaking,  the  only  evil 
of  time,  and  still  more,  the  only  evil  of  eternity  ! 

He  who  commits  mortal  sin  contaminates  his  soul,  ren- 
ders it  hideous,  frightful  in  the  sight  of  God  and  His 
Angels. 

Is  it  thus  we  have  regarded  mortal  sin  ? Have  we  dread- 
ed it  more  than  all  the  evils  of  the  world,  more  than  all 
possible  losses,  more  than  the  most  insupportable  tor- 
ments, than  even  death  itself?  If,  unhappily,  our  con- 
science reproaches  us  with  having  committed  any  one, 
have  we  to  oppose  to  it  a good  confession,  a sincere  repent- 
ance ? Oh  ! let  us  think  of  this  while  there  is  yet  time, 
and  not  expose  ourself  to  the  anguish  of  seeing  sin  and 
death  unite  in  us,  for  Hell  will  be  our  portion  ! Truly 
would  it  be  that  second  death,  from  winch  there  is  no  re- 
covery.^ Let  us  reflect  on  the  words  of  the  Holy  Spirit : 
The  death  of  the  loicked  is  very  evil.^  Yes,  it  is  indeed  very 
evil,  for  it  is  a fearful  thing  to  fall  into  the  hands  of  the  living 
God,  for  liim  who  is  His  enemy. — Heb.  x.  31. 

Pause. 

Act  of  Contrition. — O my  God,  my  Saviour,  Thou  didst 
die  for  me,  and  it  is  I who  have  given  Thee  up  to  death ! 
Grant,  Lord,  grant  to  mine  eyes  a fountain  of  tears,  that 
I may  weep  for  the  sins  I have  committed  ! Oh  ! may  I 
die  at  this  moment.  Lord,  sooner  than  be  guilty  again  of 
that  accursed  sin ! I ask  grace  for  this,  O most  loving 
Jesus,  by  the  merits  of  Thy  holy  death  and  the  interces- 
sion of  Mary  immaculate. 

/ make  the  resolution  to 


• Apoc,  ii.  11. 


2 Ps.  xxxiii.  22. 


ON  VENIAL  SIN. 


183 


ONE  HUNDKED  AND  EIGHTEENTH  SUBJECT. 

ON  VENIAL  SIN. 

Catch  us  the  httle  foxes  that  destroy  the  vines, — Cant.  ii.  15 

Venial  sin  drives  not  God  from  the  heart,  neither  does 
it  crucify  Jesus  Christ,  like  mortal  sin,  but  it  is  no  less 
true  to  say  that  he  who  commits  it  offends  God,  that  he 
counteracts  His  plans,  that  it  is  a wrong  which  no  merit, 
liuman  or  angelic,  has  power  to  repair  ; that  we  ought  not 
to  commit  a venial  sin,  even  though  it  might  have  influ- 
ence to  prevent  the  greatest  evils,  as  pestilence,  war,  fam- 
ine, the  death  of  near  relations,  to  save  our  own  life  or  to 
procure  the  greatest  possible  good,  such  as  to  save  a soul, 
to  deliver  all  the  souls  in  Purgatory  and  place  them  imme- 
diately in  Heaven,  because  the  glory  which  these  souls 
would  render  to  God  for  this  anticipated  deliverance,  and 
even  during  all  eternity,  will  not  compensate  Him  for  the 
injury  which  the  very  smallest  venial  sin  will  have  done 
Him.  We  must,  then,  rightly  understand,  that  when  we 
make  use  of  the  words  little  sins,  venial  sins,  it  is  only  in 
comparing  them  with  mortal  sins,  for  all  that  displeases 
God,  all  that  offends  Him,  is  culpable  be3^ond  everything 
that  even  the  sublime  intelligences  are  able  to  compre- 
hend. 

Oh  ! if  we  could  know  anything  of  the  grandeur  of  God, 
of  His  power,  of  His  justice,  of  His  goodness  to  us,  would 
we  dare  to  say  that  this  which  is  opposed  to  Him,  ^yhich 
gives  Him  pain,  which  offends  Him,  is  a small  thing? 
Would  w^e  not  say,  on  the  contrary,  that  all  is  detestable, 
all  is  abominable,  when  it  displeases  God,  when  He  de- 
sires it  not,  when  He  forbids  it  ? 

Is  such  the  horror  we  have  had  of  venial  sin,  of  back- 
biting, little  jealousies,  little  falsehoods,  little  wilful  omis- 
sions? Have  we  avoided  the  occasions  which  ordinarily 
di'aw  us  into  these  faults,  as  levity,  gadding  abroad,  cer- 


184 


PARTICUIAR  EX.\.MEN. 


tain  intercourses,  idle  gazing  ? In  a word,  have  we  had  a 
horror  of  all  that  could  displease  God,  and  chill  His  love 
ill  our  hearts  ? Let  us  impress  on  ourselves  these  words 
of  the  prophet  king  : The  unjust  hath  said  within  himself^ 
that  he  would  sin;  there  is  no  fear  of  God  before  his  eyes. — 
Ps.  XXXV.  2. 

Pause. 

Act  of  Contuition. — Enough  torments,  enough  oppro- 
brium, enough  ignominies  for  Thee,  O most  loving  Jesus! 
I ask  pardon  for  all  of  which  I am  the  cause,  through  all 
the  sins  I have  committed,  or  caused  to  be  committed  ; 
death,  a thousand  deaths,  rather  than  be  guilty  of  another 
one.  I ask  Thee  this  grace,  O my  God,  through  the  mer- 
its of  Jesus  Christ  my  Saviour,  and  the  intercession  of 
Mary,  the  Immaculate  Mother. 

I make  the  resolution  to 


ONE  HXJNDKED  AND  NINETEENTH  SUBJECT. 

VOLUNTARY  FAULTS. 

He  tliat  contemneth  small  things  shall  fall  by  little  and  little.— Eccles. 
xix.  1. 

To  know  to  a certainty  that  a thought,  a word,  an  ac- 
tion, an  omission,  in  a word,  that  any  act  whatever  is  dis- 
pleasing to  God ; that  we  are  about  to  fail  in  respect  to 
Him,  to  incur  His  disapprobation,  to  act  contrary  to  His 
wishes,  and  nevertheless  to  thus  deliberately,  and  even 
with  reflection  proceed,  is  what  constitutes  a voluntary 
fault,  and  it  cannot  assuredly  be  regarded  as  a small  thing. 

Let  us  see  now  what  is  our  course  iu  this  respect.  Is 
not  our  existence  made  up  of  faithlessness,  of  voluntary 
delinquencies,  and  perhaps  of  sins?  How  many  faults  in 
the  course  of  our  life ! How  many  useless  words,  preju- 
dicial perhaps  as  regards  charity,  to  the  reputation  of  our 
neighbor!  What  inquisitive,  distracting  looks^  and  fd 


ON  SCANDAL. 


185 


which  the  lightest  consequence  is  to  remove  us  from  the 
presence  of  God,  and  to  bring  back,  in  our  heart,  the  re- 
membrance of  the  world! 

^ How  many  frivolous  and  even  dangerous  thoughts ! 
what  indulgence  of  idleness  I what  negligence  I what  omis- 
sions in  the  accomplishment  of  our  duties!  what  resist- 
ances to  grace ! How  many  times,  like  Eve  our  first  mother, 
have  we  not  been  more  obedient  to  the  voice  of  nature 
than  to  that  of  grace  ! How  often  God  has  had  to  com- 
plain of  us ! How  often  He  has  had  reason  to  address  to 
us  these  words  : I have  brought  up  children,  and  exalted  them, 
hut  they  have  despised  me.^ 

Let  us  enter  then  into  the  feelings  of  that  pious  soul 
spoken  of  in  Scripture,  who  exclaimed  in  the  fulness  of 
her  heart ; It  is  better  for  me  to  fall  into  your  hands  than  to 
sin  in  the  sight  of  the  Lord. — Dan.  xiii.  23. 

Pause. 

Act  of  Contrition. — How,  O my  God  ! have  I been  able 
to  show  such  wickedness  towards  Thee,  who  art  so  good 
to  me ! No,  Lord,  I will  otfend  Thee  no  more  ; grant  me 
grace  by  the  merits  of  Jesus  Christ  and  the  intercession  of 
the  blessed  Mary  to  be  faithful  to  this  general  resolution  ; 
and  in  particular, 

I make  the  resolution  to 


ONE  HUNDRED  AND  TWENTIETH  SUBJECT. 

ON  SCANDAL. 

Woe  to  that  man  by  whom  scandal  cometh. — St.  Matt,  xviii.  7. 

To  scandalize  is  to  lead  to  evil,  by  words,  by  acts,  by 
omissions.  We  scandalize  by  words;  in  holding  a conver- 
sation contrary  to  charity  ; inclining  to  relaxations,  to  im- 
mortifications,  to  murmuring  against  superiors  ; one  scan- 
1 1saiah  i.  2. 


186 


rARTICULAU  EXAMEN. 


dalizes  by  acts,  in  acting  contrary  to  his  duties,  contrary 
to  obedience,  poverty,  holy  modesty  ; by  omissions,  failing 
in  his  exercises,  neglecting  his  duties,  or  fulfilling  them 
with  distaste  and  indifference  only  for  form  sake. 

The  scandalizer  is  the  destroyer  of  good,  and  the  apos- 
tle of  evil.  He  is  the  man  of  Satan,  he  replaces  him,  he 
represents  him,  he  serves  him  for  an  envelope  ; he  does  his 
work,  for  he  aids  him  to  destroy  the  dominion  of  virtue, 
and  establish  that  of  vice.  The  scandalizer  aids  Satan  in 
diminishing  the  number  of  the  righteous,  and  augmenting 
that  of  sinners.  He  does,  in  a manner,  more  evil  than  the 
demon  himself,  for  that  infernal  spirit  can  only  suggest 
the  wickedness,  while  the  scandalizer  teaches  and  author^ 
izes  it  by  his  example. 

The  scandalizer  is  a sort  of  Antichrist,  avIio  makes  war 
without  ceasing  on  Jesus  Christ ; he  defeats  what  the  Di- 
vine Saviour  has  done ; he  reestablishes  what  He  had  de- 
stroyed ; that  is  to  say,  sin.  The  scandalizer  renders  the 
blood  and  the  merits  of  Jesus  Christ  useless  to  souls  ; he 
leads  to  the  abuse  of  grace,  to  irregularity,  to  perplexity 
of  consciences. 

The  scandalizer  disappoints  the  Church  in  her  just 
hopes,  by  ravishing  from  her  the  souls  of  her  children,  by 
turning  them  from  the  paths  of  virtue,  and  leading  them 
to  walk  in  those  of  vice. 

The  religious  scandalizer  destroys  his  order  by  causing 
the  loss  of  its  members;  by  sowing  among  them  the  spirit 
of  independence  and  disunion  ; by  instilling  laxity,  luke- 
warmness, irregularities,  the  spirit  of  the  world. 

Scandal  is  a real  pest,  a veritable  S23iritual  contagion;  it 
spreads  with  an  astonishing  rapidity,  taints  a multitude  of 
souls,  and  transmits  itself,  so  to  Sf)eak,  from  one  genera- 
tion to  another ! How  many  nations  have  lost  faith  and 
morals  ; how  many  communities  have  been  destroyed,  in 
consequence  of  the  scandals  of  some  individuals!  How 


CONSEQUENCES  OF  SCANDAL,  187 

many  souls  are  suffering  torments  in  hell  by  reason  of 
scandal ! 

Let  us  see  now  whether  we  are  entirely  exempt  from 
this  horrible  sin.  Let  us  examine  what  are  our  words,  our 
actions,  our  example,  in  the  practice  of  our  rules,  and  the 
duties  of  our  profession.  Oi  what  misery  will  be  ours  if 
we  give  Jesus  Christ  occasion  to  address  us  in  these  words; 
Woe  to  that  man  by  whom  scandal  cometh ...  .he  that  shall  scan- 
dalize one  of  these  little  ones  that  believeth  in  me,  it  were  better 
for  him  that  a millstone  should  be  hanged  about  his  neck,  and 
that  he  should  be  drowned  in  the  depth  of  the  sea. — St.  Mark 
ix.  41  ; St.  Matt,  xviii.  6. 

Pause. 

Act  of  Contrition. — I most  humbly  ask  pardon,  O my 
God,  for  all  the  bad  examples  I may  have  given,  either  to 
my  brothers  or  my  pupils  ; grant  me,  by  the  merits  of 
Jesus  Christ  and  the  intercession  of  Mary,  grace  to  live 
better  in  future. 

I make  the  resolution  to 


ONE  HUNDKED  AND  TWENTY-FIRST  SUBJECT. 

CONSEQUENCES  OF  SCANDAL. 

This  way  of  theirs  is  a stumbling-block  to  them death  shall  feed  upur 

them. — Ps.  xlviii.  14. 

He  who  gives  scandal  displeases  God,  departs  from  sane 
tity,  grieves  the  pious,  gives  trouble  to  his  superiors,  au 
thorizes  irregularities,  provokes  contempt  for  his  condition’ 
and  profession,  tends  even  to  destroy  it.  The  scandalizer 
makes  himself  responsible  for  all  the  consequences  which 
may  result  from  his  conduct  for  years,  and  even  for  centu- 
ries. In  fine,  he  risks  being  lost,  and  drawing  on  himself 
a terrible  chastisement. 

The  scandalizer  will  suffer,  so  to  say,  as  many  hells  as 
he  wiU  have  ruined  souls.  The  unhappy  victims  of  his 


188 


TARTICULAR  EXAMEN. 


scandals  will  eternally  demand  of  him  a reckoning  for 
their  loss,  for  the  torments  which  they  endure.  The  Church 
will  demand  of  him  the  souls  which  she  had  regenerated 
in  the  salutary  waters  of  baptism,  of  those  souls  who,  with- 
out his  scandal,  would  have  been  chanting  in  heaven  the 
praises  of  God.  Jesus  Christ  will  demand  from  him  ac- 
count of  his  blood  and  of  his  merits.  The  demons  them- 
selves will  insult  his  agonies  by  showing  him  the  souls 
condemned  through  his  scandals. 

Have  we  fully  comprehended  to  what  the  scandalizer  ex- 
exposes himself,  the  crime  of  which  he  renders  himself 
guilty,  the  evil  which  he  does  ? Has  our  conscience  noth- 
ing to  reproach  us  on  this  subject  ? Have  we  never  given 
- scandal  by  our  words,  by  our  actions,  by  our  irregular 
conduct?  Have  we  carried  away  no  soul  from  religion, 
from  piety,  from  fervor,  from  the  practice  of  obedience  ? 
Are  there  not  upon  the  earth  those  who  offend  God  by 
reason  of  us,  by  reason  of  our  bad  examples ; who  sin 
upon  our  account?  Are  there  not  in  hell  some  victims 
who  call  down  upon  us  the  vengeance  of  heaven?  O 
what  wretchedness  if  such  were  the  case,  and  to  what 
penance  should  we  not  devote  ourselves  ! 

Let  us  not  forget  above  all,  how  much  more  culpable 
and  worthy  of  chastisement  the  scandal  will  be,  if  it  is 
found  in  him  who  from  his  state  in  life  ought  to  preach  by 
words  and  actions  ; in  him  who  ought  to  show  the  way  of 
salvation  to  those  who  know  it  not ; and  nevertheless  this 
unhappiness  is  only  too  possible.  Much  is  required  from 
those  who  make  a profession  of  piety ; every  thing  in  them 
is  observed  and  criticised.'  It  is  to  this  class  of  persons 
that  St.  Paul  said : The  name  of  God  through  you  is  blas- 
phemed among  the  Gentiles.^  It  is  then  with  great  reason 
that  Jesus  Christ  has  addressed  to  us  these  terrible  words  : 
It  needs  must  he  that  scandals  come,  that  is  to  say,  it  is  im- 


Rom.  ii.  24. 


REPARATION  OF  SCANDAL. 


189 


possible  that  they  should  not  happen,  hut  nevertheless,  he 
adds,  woe  to  that  man  by  whom  the  scandal  cometh.'^  The 
wicked  man,  saith  the  Prophet,  shall  die  in  his  iniquity ; hut 
1 ivill  require  his  blood  at  thy  hand:^  Let  us  be  ever  on  our 
guard  then  to  do  nothing,  before  our  brothers,  which  may 
be  to  them  a stumbling  block,  a subject  of  scandal. — Rom. 
xiv.  13. 

Pause. 

Act  of  Contrition. — In  the  sight  of  faults,  of  which  I 
have  perhaps  often  been  guilty,  O my  God,  ought  I not  to 
exclaim  with  more  reason  than  the  holy  King  David,  pu- 
rify me  from  my  secret  faults,  and  pardon  me  the  sins  of 
others  which  I have  occasioned.^  I ask  this  grace  by  the 
merits  of  Jesus  Christ,  and  the  intercession  of  Mary.  Lord 
have  pity  on  me  ! 

I make  the  resolution  to 


ONE  BXFNDRED  AND  TWENTY-SECOND  SUBJECT. 

REPARATION  OF  SCANDAL. 

Amen,  I say  to  thee  thou  shalt  not  go  from  thence,  till  thou  repay  the 
last  farthing. — St.  Matt.  v.  26. 

It  is  easy  to  give  scandal,  but  it  is  difficult  to  repair  it ; 
nevertheless,  every  person  who  has  scandalized  is  under 
obligation  to  repair  the  evil  he  has  done  ; at  least  as  far  as 
the  thing  is  possible,  without  sparing  himself,  without 
flattering  himself. 

One  has  turned  his  neighbor  from  the  right  path ; he 
must  endeavor  to  recall  him  to  the  way  of  life.  -He  has 
given  him  pernicious  counsels ; he  must  give  him  salutary 
ones.  He  has  induced  him  to  do  evil ; he  must  lead  him 
to  practise  virtue.  He  has  taught  him  discontent,  dis- 
obedience, insubordination  ; it  is  right  that  he  should  teach 
him  patience,  resignation,  submission  to  God  and  to  his 
> St.  Matt,  xviii.  7.  * Eze.  iii.  18.  ^ Pa.  xviii.  13. 


190 


PARTICULAR  EXAMEN. 


superiors,  in  whatever  order  they  may  be  placed.  He  has 
given  him  lessons  of  discouragement,  of  remissness,  of 
negligence,  of  idleness,  he  must  instruct  him  in  piety,  fer- 
vor and  application  to  the  duties  of  his  station. 

In  leading  another  to  evil,  we  take  nature  on  her  weak 
side  ; we  find  her  perfectly  disposed  to  follow  the  impulses 
we  give  her ; but  to  recall  him  to  what  is  right,  to  make 
him  contract  good  habits  after  having  familiarized  him 
with  bad  ones ; to  induce  him  to  struggle  against  the  tor- 
rent into  which  we  have  precipitated  him,  what  obstacles 
do  we  not  encounter  ? 

And  nevertheless  we  must  repair  the  evil;  we  must  reclaim 
to  God,  to  piety,  to  virtue,  to  brotherly  love,  to  respect  for 
rules,  those  whom  we  have  misguided,  those  whom  we  have 
scandalized.  As  for  ourselves,  let  us  not  pass  lightly  over 
a subject  so  important ; but  see  if  we  have  given  scandal 
to  none  by  our  words,  by  our  actions,  by  our  want  ,of  re- 
spect to  rules,  by  our  deportment,  our  conduct  with  our 
brothers,  with  our  neighbor,  with  our  pupils. 

Alas ! how  unhappy  are  we  if  any  are  grovelling  in  vice 
through  our  fault,  on  our  account,  if  hell  counts  in  her 
bosom  one  victim  of  our  scandals ! 

Let  us  examine  if  we  have  made  reparation  for  those  we 
have  given  ; if  we  have  satisfied  God  for  the  glory  ravish- 
ed from  Him  by  our  unedifying  life.  Let  us  beseech  from 
Him  grace  to  conduct  ourselves  henceforth  in  an  exem- 
plary manner,  to  the  end  that  we  may  be  able  effectually 
to  lead  to  virtue  those  who  may  be  witnesses.  Finally, 
let  us  endeavor  to  win  as  many  souls  as  we  have  perverted, 
so  that  we  may  truly  say  with  Zacharias  : If  I have  lorong- 
ed  any  man  of  any  thing  I restore  him  fourfold. — St.  Luke 
xix.  8, 

Pause. 

Act  of  Contrition. — After  having  torn  from  Thee  the 
^ouls  Thou  didst  redeem  by  the  shedding  of  Thy  blood,  O 


GOOD  EXAMPLE. 


191 


loving  Jesus  ; it  is  to  Thee  alone  that  I must  have  recourse 
to  obtain  pardon.  For  this,  I address  myself  this  day  to 
Thy  mercy,  praying  Thee  to  extend  it  to  me,  to  the  end 
that  I may  repair  by  good  examples  the  scandals  I have 
perhaps  had  the  misfortune  to  give  ; I ask  this  grace  by 
the  intercession  of  Thy  Immaculate  Mother  ; and  I make 
The^  resolution  to 


ONE  HUNDKED  AND  TWENTY-THIRD  SUBJECT. 

GOOD  EXAMPLE. 

Be  thou  an  example  of  the  faithful  in  words  and  conversation. — I.  Tim. 
iv.  12. 

' Inasmuch  as  scandal  is  fatal  to  society  and  to  indivi- 
duals, to  the  Church  and  to  communities,  so  is  a good  ex- 
ample useful  to  all.  An  exemplary  man  teaches  to  all  eyes, 
at  all  times,  and  in  all  places.  Good  example  is  the  most 
persuasive  and  most  efficient  lesson.  “ Why  should  I not 
do  what  such  and  such  have  done?”  said  St.  Augustine. 
A bad  will  alone  may  suggest  the  contrary,  but  conscience 
will  never  contest  the  solidity  of  the  reasoning. 

The  religious  of  an  Institute  cannot  all  preach,  catechise, 
instruct ; but  all  are  able  and  ought  to  edify  their  neigh- 
bor by  their  modesty  without,  and  their  regularity  within, 
the  community.  All  are  able  to  lead  others  to  the  prac- 
tice of  virtue  by  their  good  examples,  by  their  assiduity  to 
the  exercises,  their  fervor  in  prayer,  their  obedience  to- 
wards superiors,  a union  with  their  brothers,  their  fidelity 
to  silence,  and  their  respect  to  the  reputation  of  others ; 
all  can  do  it  by  the  practice  of  poverty,  of  humility,  of  ab- 
negation. 

Do  we  thus  act  ? Are  we,  for  those  with  whom  we  as- 
sociate, whether  it  be  within  doors  or  without,  the  good 
odor  of  Jesus  Christ?  Do  we  prove  by  our  conduct  that 
the  life  of  a religious  is  amiable,  that  the  practice  of  vii'tue 


192 


PARTICULAR  EXAMEN. 


is  very  possible  to  a good  will,  that  the  yoke  of  the  Lord 
is  sweet  and  His  burthen  light? 

Oh,  how  admirable  would  be  the  spectacle  offered  by  a 
community,  where  each  of  the  members  which  composed 
it,  were  for  the  others  a subject  of  such  edification  : where 
each  one  seeking  to  imitate  what  he  saw  of  good  in  oth- 
ers, augmented  thus  his  treasure  of  good  works  I How 
abundant  would  be  the  harvest  of  each  ! what  glory  God 
would  find  there,  what  a consolation  for  the  Church,  and 
what  means  of  salvation  for  our  neighbor ! This  is  pre- 
cisely what  St.  Paul  desired  to  see  practised  by  his  disci- 
ples when  he  said  : Let  us  consider  one  another  to  provoke 
unto  charity  and  to  good  works?  Whatsoever  things  are  true 
whatsoever  modest,  whatsoever  just,  whatsoever  holy,  whatsoever 
lovely,  whatsoever  of  good  fame,  if  there  be  any  virtue,  if  any 
praise  of  discipline,  think  of  these  things. — Phil.  iv.  8. 

Pause. 

Act  of  Contrition. — I have  always  admired  those  whose 
solid  piety  offers  everywhere  and  in  everything  good  ex- 
amples to  follow.  But  of  what  avail  this  barren  admira- 
tion, if  I myself  do  not  give  good  example  ? I have  not 
done  it  hitherto.  Lord.  I have  done  wrong  ; I have  an 
extreme  regret  for  it,  and  I resolve  to  begin  from  this  mo- 
ment to  repair  the  past,  by  means  of  Thy  holy  grace, 
through  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  TWENTY-FOURTH  SUBJECT. 

ON  TEMPTATIONS  IN  GENERAL. 

Jesus  was  led  by  the  Spirit  into  the  desert,  to  be  tempted  by  the  devil.— 
St.  Matt,  iv.  1. 

God  does  not  tempt  us, 2 that  is  to  say,  He  does  not  ex- 
’ Heb.  X.  24.  2 St.  James  i.  13. 


ON  TEMPTATIONS  IN  GENEKAL. 


193 


pose  us  to  evil,  but  He  permits  sometimes  that  we  be 
tempted,  in  order  ta  give  us  occasion  to  prove  to  Him  our 
love,  our  attachment,  and  to  give  us  occasion  to  merit, 
more  and  more.  His  graces  and  His  favors.  But  it  is  we 
who  expose  ourselves  to  temptation,  by  the  liberty  wbrnh 
we  give  to  our  senses  and  to  our  faculties.  It  is  we  who 
expose  ourselves  to  offend  God,  by  indiscreet  words,  by 
inquisitive  looks,  by  inconsiderate  steps.  It  is  we  who 
expose  ourselves,  by  giving  way  to  pride,  to  envy,  to  fas- 
tidiousness, to  humor.  It  is  we  who  expose  ourselves,  by 
our  remissness  in  prayer,  and  in  the  vigilance  which  Jesus 
Christ  so  expressly  recommends. 

Let  us  watch,  then,  over  ourselves,  let  us  repulse  the 
suggestion,  that  is  to  say,  the  first  thought  which  leads  us 
to  evil,  and  we  shall  prevent  the  delectation,  that  is  to  say, 
the  sentiment  of  forbidden  pleasure  which  we  might  feel, 
and  muqh  more  the  consent,  that  is  to  say,  the  consumma- 
tion of  the  sin,  either  of  thought,  of  word,  or  of  action.- 
Let  us  watch,  because  we  are  surrounded  by  enemies, 
who  lay  snares  for  us  without  ceasing ; let  us  fly  the  oc- 
casion, because  He  that  loveth  danger  shall  perish  in  itd 
Let  us  pray,  because  of  ourselves  we  can  do  nothing. 
Cry  to  the  Lord^  Cry  ye  to  Heaven.'^  Let’  us  do  this  as 
soon  as  we  are  menaced  ; let  us  not  neglect  aii}^  one  of 
these  precautions,  for,  as  St.  Peter  expresses  it  : The  deoil 
as  a roaring  lion  goeth  about  seeking  ivhom  he  may  devour ; 
whom  resist  ye,  strong  in  faith. — I.  St.  Peter  v.  8,  9. 

Pause. 

Act  of  Contrition. — Alas  ! Oh  my  good  Saviour,  I com- 
plain of  the  persistency  of  my  temptations,  and  I rashly 
expose  myself  to  them  ; I throw  the  blame  on  the  strength 
of  the  temptation,  and  I myself  provoke  the  temptation  by 
my  curiosity,  my  immortification,  my  immodesty.  Pardon 
me,  O Divine  Jesus,  all  my  imprudences  in  these  occasions^ 

* Eccles.  iii.  27.  2 Bar.  iv.  21.  " I.  Mac.  ix.  46 


m 


tahticular  ex.\men. 


and  tlie  faults  wliicli  I have  committed  in  yielding  to  temp- 
tations ; I ask  it  of  Thee,  through  Thy  infinite  merits,  and 
through  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  TWENTY-FIFTH  SUBJECT. 

UTILITY  OF  TEMPTATIONS. 

He  that  hath  not  been  tried,  what  manner  of  things  doth  he  know  ? He 
that  hath  been  surprised  shall  abound  in  subtlety. — Eccles.  xxxiv.  11. 

The  temptations  which  we  experience,  without  having 
occasioned  them  by  our  lukewarmness,  or  by  our  immor- 
tification  of  mind  or  of  senses,  far  from  being  prejudicial 
to  us,  may  become  greatly  useful  to  us  ; and  it  is  for  this 
reason  God  permits  them. 

1st.  They  try  us,  and  we  have  no  value  except  so  far  as 
we  are  tried  ; 2d.  They  inspire  us  with  disgust  for  the 
world,  where  everything  is  a snare  and  a seduction  ; 
3d.  They  place  us  in  a state  to  acquire  new  merits,  by 
augmenting  the  love  which  God  has  for  us,  and  which  we 
have  for  Him  ; 4th.  They  cause  us  to  expiate  our  sins, 
and  spare  us  the  pains  of  Purgatory  ; 5th.  They  dispose 
us  to  receive  sjiiritual  consolations  ; 6th.  They  teach  us 
that  we  are  weak,  and  thus  recall  us  to  humility  ; 7th.  They 
inspire  us  with  a high  idea  of  grace,  in  making  known  to 
us  the  continual  need  which  we  have  of  it ; 8th.  They 
cause  virtue  to  throw  out  deeper  roots,  and  contribute 
thus  to  procure  for  us  the  supreme  grace  of  final  perse- 
verance ; 9th.  They  render  us  more  watchful,  and  thus 
prevent  us  from  committing  a multitude  of  sins  ; 10th.  They 
reanimate  our  fervor  ; 11th.  Finally,  they  teach  us  spir- 
itual science,  in  giving  us  a knowledge  of  ourselves. 

Have  we  drawn  these  happy  effects  from  the  tempta- 
tions we  have  had  to  endure  ? Have  ive  not  listened,  ex- 


MANNER  OF  RESISTING  TEMPTATION. 


195 


amined  the  suggestion,  instead  of  repulsing  it  as  soon  as 
it  struck  our  imagination  ? Have  we  not  given  ourselves 
up  to  trouble  and  to  discouragement  ? Have  we  not  fallen 
into  the  snare  of  the  devil,  wdio  endeavors  to  persuade  us 
that  in  yielding  to  a certain  point  to  the  temptation,  pro- 
vided we  do  not  go  as  far  as  sin,  we  may  thereby  weaken 
it?  Finally,  have  we  not  been  negligent  in  having  re- 
course to  prayer  while  the  temptation  lasts  r Have  we  not 
had  too  much  security  in  moments  of  calm,  in  place  of 
profiting  by  them,  to  prepare  ourselves  for  temptations  to 
come  ? 

Pause. 

Act  of  Contkition. — Alas  ! Lord,  it  is  but  too  true,  that 
by  my  fault,  instead  of  drawing  from  temptations  the 
benefits  attached  to  them,  I have  rendered  myself  guilty 
of  a multitude  of  failings.  I ask  Thee  pardon  for  it,  O 
my  God,  and  I supplicate  Thee  to  grant  me  the  favor  of 
a generous  will  to  resist  temptation,  and  to  remain  always 
faithful  to  Thee.  I dare  to  hope  it,  from  Thy  great  mercy, 
through  the  merits  of  Jesus  Christ,  and  through  the  inter- 
cession of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  TWENTY-SIXTH  SUBJECT. 

MANNER  OF  RESISTING  TEMPTATION. 

A thousand  shall  fall  at  thy  side,  and  ten  thousand  at  thy  right  hand. — 
Ps.  xcvii. 

Temptation  is  the  lot  of  all  men,  both  just  and  sinners. 
The  life  of  man  upon  earth,  says  Job,  is  a xearfare.^  One 
may  even  say  that  the  just  are  more  exposed  to  it  than 
sinners  ; for  the  devil  is  more  interested  in  tormenting 
those  who  make  opposition  to  him,  than  those  who  are 
his,  who  already  do  his  work.  The  just  man  ought  not, 

1 Job  vii.  1. 


196 


P.UlTICULAll  EXAMEN. 


then,  to  be  surprised  if  be  is  tempted,  if  he  is  tormented 
by  the  devil  : Becainie  thou  wad  acceptable  to  God,  said  the 
Angel  to  Tobias,  it  is  necessary  that  temptation  should  j^rove 
thee? 

Temptation  is  not  an  evil ; it  may  even  serve  for  our 
spiritual  advantage,  if  we  resist  it,  which  is  always  possi- 
ble to  us,  with  the  grace  of  God  ; for  He  will  not  permit 
that  we  be  tempted  beyond  our  strength.^ 

The  masters  of  si^iritual  life  present  to  us  manj'  means 
for  overcoming  temptations.  Among  these  means  we  dis- 
tinguish : 

1st.  Prayer  : Igt  us  ask,  and  we  shall  receive  ; let  us 
call  Jesus  and  Mary  to  our  assistance,  and  we  shall  be 
assisted. 

2d.  Consideration  of  the  presence  of  God  ; God  sees 
me.  He  hears  me.  He  considers  me  : It  is  better  for  me  to  fall 
into  your  hands  without  doing  it^  than  to  sin  in  the  sight  of  the 
Lord.^ 

3d.  Consideration  of  the  sufferings  and  death  of  Jesus 
Christ : how  should  I have  courage  to  crucify  anew  in  my 
heart  this  God,  my  Saviour ! as  well  would  it  bo  to  take 
the  crucifix  and  trample  it  under  foot. 

4th.  Meditation  on  Death,  Judgment,  Hell,  Heaven  : 
Remember  thy  last  end,  and  thou  shall  never  sin.* 

5th.  Diversion  : to  turn  our  imagination  from  this  ob- 
ject, to  think  of  any  other  thing  ; of  an  object  which  af- 
flicts or  which  delights  us,  which  attracts  spiritually,  or 
which  occupies  seriously. 

6th.  To  repulse  without  hesitation  the  first  thought,  the 
first  sentiment  which  presents  itself,  without  permitting 
ourselves  either  examination  or  reflection  on  the  subject 
of  the  temptation. 

7th.  Never  to  permit  ourselves  to  say  that  it  is  of  little 


1 Tobias  xii.  13.  2 i.  Cor.  x.  13. 


? Dan.  xiii.  23,  * Eccles.  vii.  40. 


MANNER  OF  RESISTING  TEMPTATION. 


197 


importance,  that  we  will  do  so  no  more,  that  we  will  con- 
fess it ; this  would  be  to  sin  because  God  is  good. 

8.  To  watch  over  ourselves  to  avoid  the  danger,  for  He 
that  loveth  danger  shall  jierish  in  iO 

9th.  To  acquire  a great  empire  over  our  senses  and  over 
"ur  will ; to  have  a mastery  over  our  eyes,  our  hands,  our 
tongue,  our  feet,  our  heart,  our  tastes,  our  mind. 

10th.  To  practise  some  mortification,  to  make  some  sac- 
rifice ; God  does  not  permit  Himself  to  be  excelled  in 
generosity. 

11th.  To  distrust  every  thought  which  might  tend  to 
turn  us  from  our  vocation,  even  under  pretext  of  a greater 
good  ; little  matter  is  it  to  the  devil  by  what  means  he 
deceives  and  ruins  a soul,  provided  he  deceives  and  ruins 
it. 

12th.  To  make  ourselves  known  to  our  spiritual  director, 
wirh  the  most  scrupulous  exactitude  ; to  conceal  nothing, 
to  dissimulate  nothing ; the  devil  fears  nothing  so  much 
as  being  discovered. 

Let  us  put  these  means  in  practice,  and  let  us  be  assured 
that  we  shall  triumph,  for  St.  Paul  says : God  is  faithful, 
u'ho  will  not  suffer  you  to  he  templed  above  that  ivhich  you  are 
able,  hut  will  make  also  with  temptation  issue,  that  you  may  he 
able  to  hear  it. — I.  Cor.  x.  13. 

Pause. 

Act  of  Contrition. — Is  it  astonishing  that  I am  tempted 
since  I expose  myself  to  temptation  ? Is  it  astonishing 
that  I am  tempted  since  I am  not  fervent  ? Is  it  astonish- 
ing that  I yield  to  temptation  since  I furnish  arms  to  the 
tempter  by  my  levity,  my  idleness,  my  pride  ; I ask  Thee 
pardon  for  it,  O my  God,  and  through  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary,  I ask  also  the  grace 
to  resist  henceforth,  and  with  courage,  every  temptation. 

I make  the  resolution  to 


‘ Eccles.  iii.  27. 


198 


PAETICULAR  EXAMl^N. 


ONE  HUNDRED  AND  TWENTY-SEVENTH  SUBJECT 

CHRISTIAN  VIGILANCE. 

Watch,  ye  therefore,  because  you  know  not  the  clay  nor  the  hour. — St. 
Matt.  xxv.  13. 

It  is  certain  that  vigilance  must  be  a very  necessary  vir- 
tue, since  our  Lord  recommends  it  to  us  so  often  ; and 
teaches  us  by  many  parables,  and  notably  by  that  of  the 
foolish  virgins,  to  what  evils  we  expose  ourselves  when  we 
neglect  to  practise  it. 

We  are  surrounded  by  enemies  without,  the  devil  who, 
as  a roaring  lion  goeth  about  ^ the  world,  and  all  creatures 
who  cease  not  to  lay  snares  for  us  ; within,  our  concu- 
piscence and  our  self-love,  which  solicit  us  to  sin. 

Have  we  felt  the  necessity  of  watching?  Have  we 
watched  over  our  mind,  so  that  it  should  never  fall  into  a 
crowd  of  useless  thoughts,  which  are  almost  always  fol- 
lowed by  bad  thoughts  ? 

In  place  of  watching  over  our  senses,  which  are  the 
doors  by  which  sin  enters  our  souls,  have  we  not  sought 
to  satisfy  them,  at  the  expense  of  a spirit  of  mortification, 
which  is  the  salt  of  virtue  ? 

Have  we  watched  over  our  heart,  so  that  it  might  not 
be  left  to  attach  itself  to  creatures,  who  are  almost  always 
a danger  to  our  weakness. 

Have  we  watched  over  our  will,  in  order  to  hold  it  al- 
ways submissive  to  that  of  God? 

Have  we  watched  over  our  tongue,  Avhich  the  Scripture 
represents  to  us  as  being  full  of  a mortal  poison  ?= 

Have  we  watched  over  our  steps,  so  as  to  make  no  guilty 
or  even  inconsiderate  one  ? 

Let  us  meditate  attentively  on  these  words  of  our  divine 
Saviour  ; What  I say  to  you  I say  to  all — watch  f — St.  jMark 
xiii.  37. 


1 St.  Peter  y.  8. 


2 St.  James  iii.  6. 


raOMISES  OF  BAPTISM. 


199 


Pause. 

A Cl  OF  Contrition. — It  is  truly,  inde(3d,  the  want  of 
vigilance  which  is  the  cause  of  the  faults  which  I deplore 
in  Thy  presence,  O my  God.  Deign  to  grant  me  pardon 
for  them,  and  to  give  me  grace  no  more  to  lose  sight  of 
Thy  words,  nor  those  of  the  Apostle  St.  Peter,  which  the 
Church  repeats  every  day  at  the  end  of  her  offices.  Be 
sober  and  ivatch.'  I ask  it  of  Thee  through  the  merits  of 
Jesus  Christ  and  the  intercession  of  Mary. 

/ make  the  resolution  to 


ONE  HUNDEED  AND  TWENTY-EIGHTH  SUBJECT. 

PROMISES  OF  BAPTISM. 

As  many  of  you  as  have  been  baptized  in  Christ  have  put  on  Christ. — 
Gal.  hi.  27. 

Baptism  raises  us  to  a sublime  dignity,  also  it  imposes 
on  us  important  obligations,  very  productive  of  the  fruits 
of  salvation  and  therefore  very  estimable. 

Having  become,  by  this  sacrament,  children  of  a heavenly 
Father,  we  should  lead  fi  life  worthy  of  Him  ; should  fly 
not  only  sin,  but  everything  which  might  lead  to  it,  should 
practise  virtue,  be  faithful  to  the  duties  of  our  state,  should 
seek  only  the  glory  of  God  and  the  salvation  of  our  souls. 

By  baptism  we  consecrate  ourselves  tc  Jesus  Christ,  and 
we  promise  to  believe  in  Him,  to  love  Him  sincerely,  to 
serve  Him  constantly,  to  follow  His  examples,  to  be  faith 
ful  to  Him  in  life  and  in  death. 

By  baptism  we  all  become  the  temples  of  the  Holy 
Ghost,  we  should  then  respect  Him  and  ourselves,  avoid 
every  thing  which  might  sully  our  soul,  for,  if  any  man  rio- 
late  the  temple  of  God  him  shall  God  destroy.^ 

Is  it  thus  that  we  have  acted  ? What  have  we  done  to 
prove  our  faith,  our  love,  our  fidelity,  our  attachment  to 
1 St.  Peter  v.  8.  I.  Cor.  hi.  17. 


200 


r^VETICULAR  EXAMEN. 


tliiy  divine  Master  ? How  do  we  imitate  the  examples  of 
which  He  has  given  us  ? What  have  we  done  for  Him  ? 
AVhat  have  we  suffered  in  order  to  remain  faithful  to  Him  ? 
Where  is  our  faith?  Where  are  our  works  ? Can  we  say 
with  St.  Paul:  Who  then  shall  separate  us  from  the  loee  of 
Christ,  shall  trihulalion,  or  distress,  or  famine,  or  nakedness, 

or  danger,  or  persecution,  or  the  sword for  I am  sure 

that  neither  death  nor  life nor  any  other  creature  shall 

he  able  to  separate  us  from  the  love  of  God.'^  Let  us  listen  to 
the  same  Apostle,  making  us  this  beautiful  exhortation : 
7 beseech  you  therefore,  brethren,  by  the  mercy  of  God,  that  you 
present  your  bodies  a living  sacrifice,  holy,  pleasing  unto  God, 
your  reasonable  service  and  be  not  conformed  to  this  world,  but 
be  reformed  in  the  newness  of  your  mind‘d  and  conformable 
to  that  of  Jesus  Christ  Our  Lord. 

Pause. 

Act  of  Contrition. — O my  God,  O my  Father,  no — I no 
longer  deserve  the  name  of  Thy  son.  Not  only  have  I not 
observed  the  promises  of  my  baptism  but  I have  lost  sight 
of  them,  and  very  often.  I ask  of  Thee  pardon  for  the 
past,  and  grace  to  comprehend  my  duties  better  in  future. 
Grant  me  this  grace,  by  the  merits  of  Jesus  Christ,  and  the 
intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  TWENTY-NINTH  SUBJECT. 

EFFECTS  OF  THE  SACRAMENT  OF  BAPTISM. 

We  are  buried  together  with  him,  by  baptism  into  death. — Rom.  vi.  4. 

Before  baptism  we  were  children  of  wrath,  because  our 
soul  was  soiled  by  sin,  we  were  slaves  of  the  devil,  and  un- 
worthy to  enter  into  our  true  country,  that  is  to  say,  into 
heaven.  But  through  this  sacrament  grace  takes  in  us  the 
place  of  sin,  we  become  new  creatures,  the  children  of  the 
' Romans  -yiii.  2 Romans  xii.  1. 


EFFECTS  OF  THE  S^\Cn>Jwj:NT  OF  BAPTISM.  201 

Father,  members  of  the  mystic  body  of  Jesus  Christ  aud 
the  living  temples  of  the  Holy  Ghost. 

It  is  not  the  first  monarch  of  the  world  who  adopts  us 
for  children,  but  it  is  the  great  God  of  eternity  ; This  is 
My  htloved  Son,^  My  adopted  child,  in  whom  I am  singu- 
larly pleased,  because  he  is  pure,  he  is  holy,  he  has  no 
longer  any  stain  in  him. 

A monarch  may  indeed  adopt  a poor  child,  honor  him 
with  a thousand  titles,  heap  on  him  honors  and  riches,  but 
he  will  not  make  of  this  child  his  true  son ; he  will  not 
make  his  blood  to  run  in  the  veins  of  this  child  ; it  is  not 
thus  with  our  divine  adoption,  God  makes  us  His  own 
children,  the  true  brothers  of  Jesus  Christ,  the  adorable 
blood  of  this  divine  Saviour  runs  in  our  veins. 

It  is  by  baptism  that  the  Holy  Spirit  chooses  us  to  be 
His  living  temples.  His  abiding  place,  His  sanctuary ! O ! 
how  great  is  the  dignity  of  the  Christian ! 

No  ; after  the  Holy  Eucharist,  the  earth  possseses  noth- 
ing more  grand,  more  admirable,  more  worthy  the  con- 
temj^lation  of  the  adorable  Trinity  than  the  Christian  in  a 
state  of  grace ! 

Let  us  examine  now  whether  we  have  known  how  to 
appreciate  these  glorious  titles.  Has  our  conduct  been 
worthy  of  the  majesty  of  our  celestial  Father  and  our  own 
high  destiny  ? Have  we  been  holy  as  our  Father  is  holy  ? 

Can  Jesus  Christ  discover  in  us  the  qualities  which  these 
titles  of  friends  and  brothers  which  He  has  been  pleased 
to  give  us  require  ? 

Is  it  the  Holy  Spirit  which  we  have  made  to  reign  in 
us,  or  the  spirit  of  the  world  and  of  the  devil  ? 

With  what  is  our  heart  filled  ? what  possesses  it  ? Is 
it  grace  ? is  it  sin  ? O let  us  not  forget  henceforth  our 
sublime  dignity  V Let  us'  no  longer  forget  that  we  are  the 
cherished  children  of  a heavenly  Father,  the  brothers  of 
Jesus  Christ,  the  temples  of  the  Holy  Ghost. 

1 St.  Matt.  iii.  17, 


202 


TARTICULAR  EXAMEN. 


Let  IIS  no  longer  forget  that  we  are  not  for  the  earth, 
but  for  heaven  ; that  nothing  which  earth  could  offer  us  is 
. callable  of  compensating  us  for  the  loss  of  our  soul,  be- 
cause our  soul  is  worth  more  than  the  earth  with  all  it 
contains,  since  this  soul  is  worth  even  the  blood  of  a God. 
Let  us  then  at  length  enter  into  the  sense  of  these  beauti- 
ful words  of  St.  Paul : You  are  not  your  own ...  .you  are 

bought  with  a great  price glorify  and  hear  God  in  your 

body your  members  are  the  temple  of  the  Holy  Ghost,  who 

is  in  you  ivhom  you  have  from  God. — I.  Cor.  vi.  19. 

Pause. 

Act  of  Contrition. — By  holy  baptism,  O my  God,  I have 
become  Thy  child ; but  how  poorly  has  my  conduct  re- 
sponded to  this  high  dignity!  I have  dishonored  Thee,  O 
the  best  of  Fathers ! To  obtain  the  pardon  of  these  faults, 
I claim  earnestly  and  humbly  the  merits  of  Jesus  Christ 
my  Saviour,  and  the  intercession  of  Mary,  the  Mother  of 
Mercy. 

I make  the  resolution  to 


ONE  HIJNDTIED  AND  THIKTIETH  SUBJECT. 

SACRAMENT  OF  PENANCE  IN  GENERAL. 

If  we  confess  our  sins.  He  is  faithful  and  jnst  to  forgive  us  our  sins,  anl 
to  cleanse  us  from  all  iniquity. — I.  St.  John  i.  9. 

Penance  is  the  Sacrament  which  remits  the  sins  com- 
mitted after  baptism  ; Jesus  Christ  instituted  this  Sacra- 
ment when  He  said  to  His  Apostles,  and  to  all  the  priests 
in  their  person.  Whose  sins  you  shall  forgive  they  are  for- 
given them,  and  whose  sins  you  shall  retain  they  are  retained.'^ 
The  Sacrament  of  Penance  has  then  the  virtue  of  re- 
mitting all  kinds  of  sins,  and  it  remits  them  in  effect  every 
time  we  receive  it  with  the  requisite  dispositions  ; that  is 


1 St.  John  XX.  23. 


SACRAMENT  OF  PENANCE  IN  GENERAL. 


203 


to  say,  when  we  accuse  ourselves  of  them  frankly,  and 
when  we  repent  of  them  sincerely. 

But  let  us  beware,  and  let  us  never  forget  that  we  would 
profane  this  Sacrament,  if,  being  guilty  of  some  mortal 
sin,  we  received  it  without  the  necessary  disposition  ; and 
that  we  should  render  it  null,  and  without  effect,  even 
though  we  should  have  only  venial  sins  to  confess,  which 
would  be  always  to  us  a gi’eat  misfortune. 

Let  us  examine  now  what  are  our  sentiments  with  re- 
gard to  this  Sacrament;  let  us  see  what  use  we  have  made 
of  it,  and  whether  we  have  been  gi’ateful  to  God  for  such 
a great  favor ! Alas ! what  would  be  our  ingratitude  if  we 
were  indifferent,  in  the  sight  of  sucn  a great  benefaction ! 
By  sin,  we  have  revolted  against  God,  and  it  is  He  who 
comes  to  meet  us,  it  is  He  who  presents  us  the  remedy, 
composed  of  the  precious  blood  of  Jesus  Christ ; it  is  He 
who  offers  us  pardon,  and  who  exhorts  us  to  accept  it. 

What  use  do  we  make  of  this  Sacrament?  Are  \/e  care- 
ful to  avail  ourselves  of  it  every  time  we  feel  ourselves 
guilty  of  any  mortal  sin,  to  the  end  that  Satan  shall  not 
be  left  to  dwell  in  our  hearts  ? Have  we  received  this  Sac- 
rament with  the  disposition  which  it  requires?  Have  we 
profited  by  it  ? Have  we  taken  all  the  precautions  neces- 
sary, in  order  not  to  fall  again  into  the  sins  confessed  ? 
Have  we  testified  to  God  our  gratitude  foi  having  insti- 
tuted a remedy  so  efficacious,  so  necessary  for  the  remis- 
sion of  our  sins,  and  for  having  given  such  power  to  man  ? 
— St.  Matt.  ix.  8. 

Pause. 

Act  of  Contrition. — O my  God,  my  Saviour ! what  is 
my  wickedness  and  my  ingratitude ! This  healing  pool, 
one  of  Thy  greatest  benefactions,  has  it  not  become  for 
me  another  occasion  of  making  known  to  Thee  my  bad 
heart,  if  not  by  the  abuse,  at  least  by  the  little  profit  I 
have  drawn  from  it?  Pardon  me  Lord  the  little  fervor 


204 


VARTICULAR  EX  VMEN. 


with  wliicli  I have  approached  the  sacred  tribunal,  and 
grant  me,  by  the  merits  of  Jesus  Christ  and  by  the  inter- 
cession of  Mary,  grace  to  make  a better  use  of  it  in  future. 
I make  the  resolution  to 


ONE  HUNDRED  AND  THIRTY-FIRST  SUBJECT. 

EXAMINATION  WHICH  OUGHT  TO  PRECEDE  CONFESSION. 

I will  recount  to  Thee  all  ray  years  in  the  bitterness  of  ray  soul.— Isaias 
xxxviii.  15. 

To  obtain  the  pardon  of  our  sins,  we  must  necessarily 
repent  of  them,  and  even  confess  those  which  may  have 
caused  us  loss  of  grace  ; but  in  order  to  confess  them  we 
must  know  them,  and  to  know  them  we  must  examine  our- 
selves, sound  our  conscience,  in  order  to  discover  the  evil 
wn  have  done. 

In  order  that  this  examen  may  be  agreeable  to  God  and 
useful  to  our  salvation,  first,  it  should  be  sincere  ; that  is  to 
say,  we  must  seek  to  know  the  truth,  and  the  whole  truth, 
and  not  deceive  and  delude  ourselves  ; secondly,  it  should 
be  profound ; that  is  to  say,  we  must  neglect  nothing  to 
make  ourselves  acquainted  with  the  state  of  our  soul,  to 
be  well  impressed  with  this  ; to  forget  nothing,  at  least, 
nothing  of  consequence,  either  through  a want  of  applica- 
tion, or  insufficient  time.  Thirdly,  it  should  be  serious; 
that  is  to  say,  we  must  proceed  to  it  as  to  a very  important 
affair,  the  most  important,  indeed,  which  can  concern  us 
in  this  world. 

We  must  do  our  best  to  know  the  nature  of  our  sins, 
their  number,  the  circumstances  which  j)receded  them, 
which  accompanied  them,  which  followed  them  ; those 
wffiich  may  have  rendered  them  more  grievous,  or  changed 
their  character. 

We  must  bring  to  this  examen  a frank  will,  a sincere  de- 
sire to  know  our  faults,  such  as  they  are  ; we  should  em- 


MANNER  OF  MAKING  TPIE  EXAMEN. 


205 


ploy  in  it  a sufficient  time,  so  that  we  may  have  nothing  to 
reproach  ourselves  with  even  in  case  we  should  afterwards 
perceive  that  we  had  forgotten  some  sin. 

Is  it  thus  we  examine  ourselve:  before  presenting  our- 
selves before  the  tribunal  ? Do  we  consider  that  our  ex- 
aminations will  be  examined  ? The  Lord  warns  Us  that  He 
''-}eholdeth  the  ways  of  man,  and  considereth  all  his  steps.'^  And 
in  another  place  he  tells  us,  T will  search  Jerusalem  with 
lamps,  and  will  visit  upon  the  men  that  are  settled  on  their  lees, 
that  say  in  their  hearts,  the  Lord  luill  not  do  good  nor  will  he 
do  eoil. — Soph.  i.  12. 

^____^Paase. 

Act  of  Contrition. — Give  me  Lord,  give  me  the  lights 
of  Thy  Holy  Spirit,  in  order  that  by  its  divine  inspirations, 
and  a serious  examination  of  my  conduct,  I may  know  the 
number,  the  malice,  and  the  enormity  of  my  sins  ; and 
through  the  merits  of  Jesus  Christ  and  the  intercession 
of  Mary,  grant  me  the  grace  to  detest  them  sincerely. 

1 make  the  7'osolution  to 


ONE  HUNDEED  AND  THIRTY-SECOND  SUBJECT. 

MANNER  OF  MAKING  THE  EXAMEN. 

I thought  upon  the  days  of  old,  and  I had  in  my  mind  the  eternal  years. 
— Ps.  Ixxvi.  6,  7. 

To  make  the  examen  profitably,  we  must  place  ourselves 
in  the  i^resence  of  God,  by  an  act  of  faith  ; imploring  fer- 
vently the  lights  of  the  Holy  Ghost,  the  protection  of 
Mary,  and  of  our  guardian  angel  ; then  review  the  com- 
mandments of  God  and  of  the  Church,  in  order  to  know  in 
what  manner  we  have  violated  them  ; place  before  our  eyes 
the  duties  of  our  state,  and  see  if  we  have  acquitted  our- 
selves of  them  with  fidelity  ; render  an  account  to  our- 


Prov.  V.  21. 


206 


PARTICULAR  EXAMEN. 


selves  of  our  thoughts,  our  words,  our  actions  ; of  our  con^ 
duct  towards  God,  to  our  neighbor,  and  to  ourselves  ; ex- 
amine how  we  have  made  our  j^rayers,  our  meditations, 
whether  we  have  acted  by 'the  spirit  of  faith,  or  according 
to  nature,  whether  we  have  exercised  our  employments  in 
the  intention  of  God,  or  only  through  human  motives  ; we 
must  recall  to  mind  the  places  where  we  have  been,  the 
persons  with  whom  we  have  held  intercourse  ; see  whether 
we  have  not  given  some  bad  example,  some  bad  counsel, 
and  what  may  have  been  the  consequences  of  the  one  and 
the  other  ; in  a word,  we  must  render  an  exact  account  to 
ourselves  of  our  conduct,  and  of  the  state  of  our  con- 
science. 

When  the  examination  is  over  we  must  humble  ourselves 
at  the  sight  of  our  faults,  ask  pardon  for  them  of  God, 
through  the  merits  of  Jesus  Christ,  and  engage  Mary,  our 
tender  Mother,  our  guardian  angel,  and  the  whole  celestial 
court,  in  our  interest. 

Finally,  we  must  excite  ourselves  to  contrition,  and 
make  the  resolution  to  offend  God  no  more  ; above  all,  to 
fall  no  more  into  such  a fault  N . . . . which  we  should  take 
pains  to  designate  especially,  and  which  should  be  that  one 
which  we  have  recognized  as  the  most  grave. 

Is  it  thus  we  labor  to  discover  the  inmost  recesses  of 
our  conscience  ? Do  we  know  in  what  state  it  is  ? Oh ! 
with  what  reason  we  may  exclaim  with  David  : Have  mercy 
on  me,  0 God,  according  to  Thy  great  mercy,  and  according  to 
the  multitude  of  Thy  tender  mercies,  blot  out  mine  iniquity  ; 
wash  me  yet  more  from  my  iniquity,  and  cleanse  me  from  my 
sin. — Ps.  1.  3. 

Pause. 

Act  of  Contrition. — It  is  only  by  Thy  grace,  O my  God 
and  my  Father,  and  Thy  very  great  grace,  that  I can  make 
my  3xamen  ; it  is  true  that  I no  longer  merit  this  grace, 
ha^  ng  for  so  long  a time  abused  it ; but  Thou  art  so  good, 


CONTEITION. 


207 


that  in  asking  it  of  Thee,  in  the  name  of  Jesus  and  through 
His  infinite  merits,  as  well  as  through  the  intercession  of 
Mary,  Thou  wilt  grant  it  to  me  in  abundance. 

I make  the  resolution  to 


ONE  HUNDKED  AND  THIRTY-THIUD  SUBJECT. 

CONTRITION. 

A contrite  and  humbled  heart,  0 God,  Thou  wilt  not  despise. — Ps.  1.  19. 

For  every  sin,  mercy ; but,  also,  for  every  sin,  sorrow 
and  repentance.  Everything  which  is  wept  for  in  this 
world  shall  be  forgotten  in  the  next ; but  every  sin  which 
has  not  been  detested,  deplored  in  this  world,  must  be  ex- 
piated in  another.  No  pardon  without  contrition  ; that  is 
to  say,  without  a veritable  sorrow  for  the  sins  which  we 
have  committed,  accompanied  by  a sincere  resolution  to 
commit  them  no  more,  and  to  confess  them. 

Contrition  is  more  or  less  perfect  according  to  the  mo- 
tive which  excites  it  in  us.  It  -is  perfect  when  we  repent 
of  having  offended  God,  in  consideration  of  Himself  and 
His  adorable  perfections ; of  His  goodness.  His  charity, 
His  benefactions  in  our  regard. 

Contrition  is  imperfect  when  our  self-interests  predomi- 
nate in  it  ; as  the  shame  of  finding  ourselves  cul25able,  the 
fear  of  being  damned.  This  sorrow,  to  be  useful,  should 
comjirehend,  at  least,  a beginning  of  a love  of  God  ; that 
is  to  say,  God  should  be  of  some  account  in  it,  without 
which  it  would  be  only  natural,  and  of  no  avail  for  the  re- 
mission of  sins. 

Perfect  contrition  remits  sin  by  itself,  provided  we  have 
the  desire  to  confess  and  to  receive  absolution.  ImjDcrfect 
contrition  remits  sin,  only  so  far  as  it  is  joined  to  the  sacra- 
ment. 

All  contrition,  to  be  agreeable  to  God,  should  be  inte** 
rior,  supernatui'al,  universal,  and  sovereign. 


m 


PARTICULAR  EXAME^J. 


Interior — That  is  to  say,  in  the  heart  and  not  on  the  lips, 
in  words,  in  certain  exterior  acts. 

Supernatural — That  is  to  say,  should  come  from  God, 
and  relate  to  some  truth  of  religion,  such  as  to  the  loss  of 
God,  to  the  wickedness  of  a child  of  God  who  has  revolted 
against  His  benefactor. 

Univei'sal — That  is  to  say,  we  should  be  grieved  in  par- 
ticular for  every  mortal  sin  that  we  know  of,  and  in  a gen- 
eral manner  for  all  those  which  we  might  not  know  of,  de- 
spite a serious  examination. 

Sovereign — That  is  to  say,  that,  considering  sin  as  the 
greatest  of  all  evils,  because  it  offends  God  and  ruins  our- 
selves, we  should  have  more  sorrow  for  it  than  for  any 
other  evil,  for  any  other  accident  or  misfortune  which 
might  have  happened  to  us. 

To  excite  ourselves  to  contrition,  we  must  consider  the 
infinite  grandeur  of  God  whom  we  have  offended,  the  abuse 
wc  have  made  of  His  natural  and  supernatural  gifts,  the 
sufferings  and  death  of  Jesus  Christ,  of  which  sin  was  the 
cause ; >ve  must  consider  paradise,  which  consists  in  the 
possession  of  God,  and  which  sin  caused  us  to  lose ; and 
hell,  which  deprives  the  soul  of  the  possession  of  God ; 
furthermore,  we  must  ask  this  contrition  with  earnestness, 
and  hoj)e  for  it  with  confidence. 

Is  it  thus  that  we  do  ? Let  us  endeavor  then,  when  we 
wish  to  confess,  to  sound  our  heart,  to  know  whether  it  is 
truly  contrite  and  humble,  whether  our  contrition  has  the 
qualities  to  render  it  efficacious?  Let  us  say  sincerely 
with  David,  from  the  bottom  of  our  heart : To  Thee  only 
have  I sinned  and  done  evil  before  Thee . . . .for  I know  my  in- 
iquity and  my  sin  is  ever  before  me. — Ps.  1.  65. 

Pause. 

Act  of  Contrition. — I know  tliat  I liave  sinned,  I know 
that  my  sins  gave  death  to  my  Saviour,  that  they  have 
soiled  my  soul,  and  I do  not  die  with  grief  for  such  black 


OUR  CONFESSION  AND  ITS  QUALITIES. 


209 


crimes.  Give  me,  I supplicate  Thee,  O my  God,  this  sor- 
row which  I cannot  have  by  myself ; touch  my  heart,  cast 
into  it  those  darts  with  which  Thine  own  is  inflamed;  ren- 
der it  incapable  ever  again  of  causing  Thee  the  least  pain 
by  sin.  This  is  the  grace  I ask  of  Thee  through  the  infi- 
nite merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  THIRTY-FOURTH  SUBJECT. 

OUR  CONFESSION  AND  ITS  QUALITIES. 

Be  not  ashamed  to  confess  thy  sins. — Eccles.  iv.  31. 

In  order  that  Confession  may  be  useful  to  us,  and  may 
produce  in  us  its  proper  effects,  we  should  accompany  it 
by  the  requisite  dispositions. 

To  be  good.  Confession  should  be  humble,  sincere,  sim- 
ple and  entire. 

Humble. — The  sinner  should  recognize  that  he  has  done 
evil,  that  he  has  been  wrong,  that  he  has  merited  the  con- 
tempt of  God,  of  men,  of  angels,  and  even  of  devils  ; that 
he  is  unworthy  of  pardon,  and  that  he  can  hope  for  it  only 
through  the  mercy  of  God. 

Sincere — That  is  to  say,  the  sinner  should  declare  with 
eimplicity  all  that  he  has  done,  without  any  regard  as  to 
what  the  Confessor  may  think  of  him,  or  as  to  the  obser- 
vations which  he  may  make  to  him. 

Simple — That  is  to  say,  should  accuse  his  sins  as  he  knows 
them,  without  seeking  to  excuse  them,  to  disguise  them,  to 
cause  them  to  be  looked  upon  otherwise  than  as  they  are. 

Entire — That  is  to  say,  he  should  declare  the  number  ol 
his  sins,  how  often  he  has  repeated  them,  the  circum- 
stances which  have  accompanied  them,  the  wrong  which 
his  neighbor  has  suffered  by  them  in  his  goods,  his  honor, 
his  reputation  ; the  share  he  has  caused  others  to  take  in 
his  sin,  the  habits  he  may  have  caused  others  to  contract, 


210 


PARTICULAR  EXAMEN. 


the  scfinchals  he  nifiy  have  given;  in  a word,  it  is  necessary 
that  the  penitent  sliould  make  himself  known  to  the  priest, 
as  he  knows  himself,  as  far  as  possible. 

Let  us  examine  now  if  our  Confessions  have  these  di- 
verse characters  ; if  Ave  present  ourselves  at  the  holy  tri- 
bunal, with  sorrow  and  confusion  in  our  souls,  if  we  ac- 
cuse ourselves  frankly  and  with  all  befitting  simplicity,  if 
Ave  make  ourselves  knoAvn  exactly  for  Avhat  we  are,  if  Ave 
enter  into  the  necessary  details  touching  the  circumstances 
and  consequences  of  our  sins,  especially  in  relation  to  tlie 
bad  exam])les  they  haA^e  offered  to  our  brothers,  our  pupils, 
our  neighbor.  Let  us  enter  into  these  sentiments  of 
David  : I have  acknowledged  my  sin  to  Thee,  and  mine  injustice 
I have  not  concealed ; 1 said  I will  confess  against  myself  mine 
injustice  to  the  Lord,  and  Thou  hast  forgiven  the  wickedness 
of  my  sin. — Ps.  xxxi.  5. 

Pause. 

Act  of  Contrition. — Alas!  Lord,  hoAV  much  I should 
groan  over  my  past  conduct!  so  many  Confessions  made, 
and  so  little  advancement  in  my  amendment ! It  is  in- 
deed through  my  fault  that  this  remedy,  so  salutary,  has 
had  no  more  efficacy  ; I ask  Thee  pardon  for  it,  O my  Sa- 
viour, and  I ask  Thee,  also,  through  Thy  infinite  merits 
and  the  intercession  of  Thy  most  holy  Mother,  grace,  that 
I may  neA^ermore  make  a bad  Confession,  or  a useless  one. 

1 make  the  resolution  to 


ONE  HUNDRED  AND  THIRTY-FIFTH  SUBJECT. 

FAULTS  TO  BE  AVOIDED  IN  CONFESSION. 
With  modesty  and  fear,  having  a good  conscience. — ^I.  Peter  iii.  16. 

Although  it  suffices,  strictly  speaking,  to  confess  the 
mortal  sins  of  AAdiich  one  is  guilty,  the  venial  sins  being 
capable  of  remission  by  good  Avorks,  of  prayer,  of  exer- 


' FAULTS  TO  BE  AVOIDED  IN  CONFESSION. 


211 


cises  of  penance  and  of  mortification,  it  would  neverthe- 
less be  dangerous,  and  even  sometimes  criminal,  to  at- 
tempt by  ourselves  to  make  this  distinction,  and  to  con- 
ceal some  sins  under  the  pretext  that  they  are  perhaps 
only  venial.  In  many  cases  the  confessor  himself  cannot 
make  this  distinction  ; a person  then  should  not  decide 
for  himself,  and  establish  himself  as  his  own  judge,  in  fol- 
lowing the  insinuations  of  self-love,  of  human  respect,  of 
the  fear  of  appearing  too  culpable,  etc. 

It  is  much  safer  to  accuse  one’s  self  of  everything  which 
troubles  and  disgusts  the  conscience  ; it  is  befitting,  at 
least,  once  for  all,  to  have  an  explanation  with  our  Con- 
fessor, to  take  his  advice,  for  similar  cases  which  may  pre- 
sent themselves  in  future,  and  not  seek  to  flatter  ourselves, 
for,  to  repeat  it  yet  once  more,  it  is  almost  always  self-love 
which  is  the  cause  of  these  hesitations. 

In  regard  to  sins  which  we  know  very  well  to  be  venial, 
it  is  not  necessary  to  confess  them  all  ; this  accusation 
would  not  even  be  possible  ; we  must  limit  ourselves  to 
those  which  trouble  us,  which  cause  shame  and  confu- 
sion ; it  would  be  even  more  useful  to  confess  only  a single 
one,  and  to  correct  ourselves  of  it,  than  to  accuse  our- 
selves of  a great  number,  and  not  correct  ourselves  of  any. 

We  must  nevertheless  observe  that  if  we  had  only  to 
accuse  ourselves  of  venial  sins,  it  would  be  indispensable 
to  have  contrition  for  at  least  one  of  them  ; if  we  fear  we 
have  too  little  contrition  for  this  one,  in  the  idea  that  it  is 
only  venial,  it  would  be  well  to  accuse  one’s  self  of  a more 
considerable  sin,  though  already  confessed,  or  to  des- 
ignate in  a general  manner  the  sins  which  we  may  have 
committed  against  some  certain  commandment,  in  order 
that  having  anew  a sincere  sorrow  for  it,  the  absolution 
maj"  have  a real  and  positive  application. 

It  would  seem  natural  that  having  confessed  our  sins, 
especially  the  mortal  ones,  and  feeling  a true  sorrow  for 


212 


PARTICULAR  EXAMEN. 


them,  we  would  not  fall  into  them  again  in  future,*  in  this 
case  we  would  be  much  more  certain  that  we  had  made  a 
good  Confession ; nevertheless,  a relapse  is  not  always  the 
proof  of  a bad  Confession,  especially  if  the  rej^etition  of 
sin  is  less  deliberate,  if  it  is  more  rare,  if  it  causes  a more 
salutary  confusion. 

The  great  evil  in  these  circumstances  would  be,  to  be 
discouraged,  and  to  abandon  confession,  for  then  we  should 
fall  into  blindness,  into  hardness  of  heart,  and  perhaps 
into  final  impenitence. 

What  is  our  conduct  in  these  different  cases  ? Do  we 
endeavor  to  render  our  confessions  useful  and  sanctifying? 
what  profit  do  we  draw  from  them  ? Can  we  say  with  the 
penitent  Prophet ; I have  acknowledged  my  sin  to  Thee, .... 
and  Thou  hast  forgiven  the  wickedness  of  my  sin? — Ps. 
xxxi.  5 

Pause. 

Act  of  Contrition. — If  I did  not  know  Thee  infinitely 
good,  O my  God ! I would  not  dare  to  present  myself  be- 
fore Thee  to  ask  pardon  and  mercy,  having  so  long  time 
used  confession  without  having  drawn  from  it  befitting 
amendment.  It  is  to  Thy  goodness  and  Thy  mercy  that  I 
address  myself  at  this  moment,  to  obtain,  through  the 
merits  of  Jesus  Christ,  and  through  the  intercession  of 
Mary,  pardon  for  all  my  faults  in  my  confessions. 

I make  the  resolution  to 


ONE  HUNDKED  AND  THIKTT-SIXTH  SUBJECT. 

DISPOSITIONS  TO  RECEIVE  ABSOLUTION. 

Be  of  good  heart,  son,  thy  sins  are  forgiven  thee. — St.  Matt.  ix.  2. 
The  accusation  being  over,  the  penitent  should  listen 
with  attention,  docility  and  respect,  to  the  advice  of  the 
Confessor  ; attend  carefully  to  the  penance  imposed  on 
him,  and  excite  himself  anew  to  a true  and  sincere  sorrow 


DISPOSITIONS  TO  RECEIVE  ABSOLUTION.. 


213 


for  his  sins,  even  though  he  should  only  have  accused  him- 
self of  venial  sins,  in  order  that  the  absolution  may  have 
a real  and  positive  application. 

While  the  priest  is  giving  absolution,  the  penitent  should 
incline  profoundly,  and  figure  to  himself  that  he  is  before 
Jesus  on  the  cross  ; imagine  that  the  blood  of  his  adorable 
Saviour  is  falling  drop  by  drop  on  his  soul,  to  wash  it, 
purify  it,  sanctify  it ; that  Mary  recommends  him  to  her 
Divine  Son,  whom  she  prays  to  pardon  him,  and  to  re- 
establish him  in  His  grace  and  His  love.  It  is  almost  im- 
possible that  with  this  means  tlm  heart  should  not  be  Avell 
prepared ; that  it  should  not  have  contrition  ; that  it 
should  not  receive  absolution  in  good  dispositions,  and 
that  it  should  not  draw  from  it  the  most  precious 
benefits. 

Is  it  thus  we  receive  holy  absolution  ? Is  it  in  the 
presence  of  God,  at  the  foot  of  the  cross,  in  the  sight  of 
Jesus  dying,  and  of  His  holy  Mother,  who  prays  to  Him 
for  us  ? 

Have  we  care,  at  each  confession  and  each  absolution 
to  make  the  virtue,  the  merit,  the  efficacy  of  it,  fall  on  such 
or  such  a fault,  which  we  have  most  especially  in  view  to 
destroy  in  us  ? How  do  we  leave  the  holy  tribunal  ? Is 
it  with  a sincere  sorrow  for  our  sins,  joined  to  a lively 
gratitude  for  the  goodness  of  God  ? In  what  sentiments 
do  we  go  to  the  foot  of  the  altar  ? Is  it  to  render  thanks 
to  God  there,  to  renew  our  resolutions  there,  to  take  effi- 
cacious means  to  no  more  offend  God,  and  to  accomplish 
our  penance  ? Do  we  reflect  with  a well-disposed  heart 
on  these  words,  which  were  addressed  to  us  ; Behold,  thou 
art  made  whole,  sin  no  more  ? — St.  John  v.  14. 

Pause. 

Act  of  Contrition. — Oh,  my  Saviour!  how  shameful  and 
lamentable  for  me,  that  a remedy  so  efficacious  as  that  of 
confession,  has  not  had  more  success  for  my  sanctification 


2U 


PARTICULAR  EXAMEN. 


I ask  Tliy  pardon  for  it,  O sweet  Jesus,  through  Thy  infi- 
nite merits,  and  through  the  intercession  of  Mary,  the 
refuge  of  sinners. 

I make  the  resolution  to 


ONE  HUNDRED  AND  THIRTY-SEVENTH  SUBJECT. 

SATISFACTION. 

Every  night  I will  ^Yasll  my  bed,  I will  water  my  couch  with  my  tears 

Ps.  vii.  7. 

The  word  satisfaction  comes  from  satis  faucio,  which  means 
to  do  enough  to  repair  the  injury  which  we  have  done  to 
God,  and  the  wrong  we  have  done  to  our  neighbor  by 
sin. 

By  a confession  well  made,  the  eternal  penalty  is  as- 
suredly remitted  ; but  ordinarily  there  still  remain  tem- 
poral pains  to  be  suffered,  reparations  to  be  made. 

The  first  satisfaction  which  we  owe  to  God  consists  in  a 
confession  accompanied  by  contrition,  and  by  the  other 
dispositions  which  it  demands. 

The  second  satisfaction  which  we  ought  to  accomplish 
is  the  penance  imposed  by  the  confessor  ; but  this  satis- 
faction is  ‘essential,  because  it  constitutes  the  next  part 
of  penance  ; it  should  be  made  promptly,  devoutly,  and 
precisely. 

But  there  is  a third  satisfaction  which  is  also  very  es- 
sential, that  is,  the  spirit  of  penance,  which  leads  us  to 
offer  to  God,  in  union  with  Jesus  Christ,  all  that  life  may 
bring  us  humiliating  to  nature  ; and  even  to  impose  on 
ourselves  voluntary  penances,  in  the  intention  of  obtaining 
pardon  for  our  sins. 

David  knew  well  that  his  sin  was  remitted  to  him,  and 
nevertheless  Avhat  penance  did  he  not  do  for  it  to  the  end 
of  his  life  ! what  contrition  ! exclaiming  : My  sin  is  always 


SATISFACTION. 


215 


before  me  wliat  penance!  he  eat  ashes  like  bread,  and 
mingled  his  drink  with  his  tears.^  What  continual  pray- 
ers 1 I haue  cried  in  the  day  and  in  the  night,  before  Thee.^ 
What  sentiments  of  humility  1 he  thanks  the  Lord  witii 
all  the  affection  of  his  soul,  saying  : It  is  good  for  me  that 
Thoii  hast  humbled  me* 

It  is  thus  that  we  should  fulfil  the  signification  of  the 
word  satisfaction,  that  is  to  say,  do  enough  to  repair  as  far 
as  we  can,  by  prayer,  fasting  and  thanksgiving,  the  injury 
done  to  God  by  sin. 

We  should  pray,  that  is  to  say,  have  recourse  to  the 
mercy  of  God,  by  an  elevation  of  heart  towards  Hini,  by 
holy  thoughts,  by  holy  affections,  by  good  desires. 

We  should  fast,  that  is  to  say,  observe  first  the  fasts  and 
abstinences  presc7"ibed  by  the  Church,  as  far  as  we  are 
able  ; then  impose  on  ourselves  mortifications,  privations, 
penances,  which  punish  the  body,  the  mind  and  the  heart, 
which,  alas ! have  served  so  often  as  the  instruments  of 
sin. 

We  should  give  alms,  according  to  our  position,  and 
employ  ourselves,  as  far  as  lies  in  our  power,  to  the  solace 
of  our  neighbor,  either  in  body  or  in  soul. 

We  must  furthermore  make  satisfaction  to  our  neigh- 
bor if  we  have  offended  him,  either  in  his  goods,  his  honor 
or  his  reputation. 

Is  it  thus  that  we  have  acted  ? Have  we  accomplished 
with  fervor  the  penance  imposed  in  the  holy  tribunal  ? 
Have  we  added  to  it  some  other  mortifications  ? To  ex- 
cite ourselves  to  this,  let  us  call  to  mind  these  words  of 
the  Holy  Spirit ; Be  not  ivithout  fear  about  sins  forgiven. — 
Eccles.  V.  5. 

Pause. 

Act  of  Contrition. — Behold,  Lord,  how  indolent  I am! 
I ajii  always  afraid  of  doing  too  much  to  satisfy  thy  jus- 
' Pa.  1.  5.  Pa.  ci.  10,  ^ Ixxxvii.  2. 


* Pa.  cxviii.  71. 


210 


TARTICULAR  EXAMEN. 


tice  ; I content  with  some  prayers,  often*  imper- 

fectly made,  for  sins  which  I slioiild  weep  for  all  my  life, 
and  I hesitate  to  impose  on  myself  those  healing  penances 
which  would  prevent  my  offences.  Punish  me  Thyself, 
O my  God,  since  I have  not  the  courage  to  do  it,  I ask  of 
Thee  this  grace  by  the  merits  of  Jesus  Christ  and  the  in- 
tercession of  Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  THIRTY-EIGHTH  SUBJECT 

ON  THE  VIRTUE  OF  PENANCE  AND  ITS  NECESSITY. 

Unless  you  shall  do  penance  you  shall  all  likewise  perish. — St.  Luk:^ 
xiii.  3. 

Since  the  fall  of  Adam  all  men  suffer,  but  all  do  not  do 
penance.  All  suffer,  but  not  in  a manner  to  render  their 
sufferings  acceptable  to  God,  or  profitable  to  themselves, 
because  they  do  not  place  themselves  in  the  proper  dispo- 
sitions. 

Penance,  to  be  worthy  of  God,  should  be  voluntary,  con- 
tinual, supported  in  union  with  Jesus  Christ,  and  offered 
to  God  for  the  expiation  of  our  sins. 

Penance  should  be  voluntary,  or  at  least  supported  with 
resignation,  in  the  thought  that  God  might  exact  more 
from  us  because  of  our  sins.  Alas ! having  merited  hell  as 
many  times  as  we  have  committed  mortal  sins,  what  could 
we  find  too  difficult  in  all  that  God  sends  to  us  ? 
For  every  sin  there  is  mercy,  it  is  true,  but  for  every  sin, 
penance  also. 

Penance  should  be  continual,  for  it  does  not  sufSce  to 
have  commenced  well ; we  must  finish  well.  But  he  will 
not  finish  well  who  ceases  to  pray,  to  watch,  to  combat. 

Penance  should  be  united  to  that  of  Jesus  Christ.  It  is 
only  from  this  union  that  our  actions,  even  the  most  meri- 
torious in  appearance,  draw  all  their  value.  For,  of  our** 


VIRTUE  OF  PENANCE. 


217 


selves,  we  are  nothing,  we  have  nothing,  and  we  can  offer 
nothing  to  God  which  would  be  acceptable. 

Penance  should  be  offered  to  God  for  the  expiation  of 
our  sins.  We  have  outraged  an  infinite  majesty  ; we  have 
risen  up  against  our  sovereign  Lord,  against  our  Father  ; 
is  it  not  just  to  offer  Him,  so  far  as  lies  in  our  power,  such 
a reparation  as  He  demands  ? 

Is  it  thus  we  have  looked  upon  penance  ? The  horror 
which  we  have  for  everything  which  may  humiliate  us, 
afflict  us,  cause  us  to  suffer,  contradict  our  tastes,  our  in- 
clinations, is  it  not  a proof  that  we  have  no  esteem  for 
this  virtue,  and  that  we  do  not  sufficiently  know  the  neces- 
sity of  it  ? Each  day  of  our  life  is  witness  of  new  faults  ; 
is  it  also  of  some  act  of  penance  ? 

If  we  were  called  to  appear  before  God,  what  would  we 
be  able  to  offer  him  for  all  the  sins  we  have  committed  ? 

Ah ! let  us  be  wiser  in  future  ; let  us  comprehend  the 
need  we  have  of  a penance  severe  and  proportionate  to 
our  faults,  prompt,  and  without  any  delay,  constant,  and 
until  the  last  moment  of  our  life.  Let  us  say  with 
Isaias  : I will  recount  to  Thee  oil  my  years  in  ilie  hitterness  of 
my  soul,'  and  then  we  shall  have  no  difficulty  in  acknow- 
ledging that  we  ourselves  also  have  sinned  and  we  will  bear 
mthout  ceasing  before  God  a contrite  and  humble  heart, 
which  he  will  not  despise. — Ps.  1.  19. 

Pause. 

Act  of  Contrition. — How  great  should  be  my  sorrow,  O 
my  God,  when  I reflect  that  He  who  is  innocence  itself, 
passed  all  His  life  in  works  of  penance,  for  having  only 
laden  Himself  with  the  sins  of  men  ; and  that  I,  sinner 
that  I am,  do  not  wish  to  endure  or  suffer  anything 
Deign,  then,  O loving  Jesus,  to  change  my  heart,  and  to 


’ Isaias  xxxviii.  15. 


2 Esd.  ix.  7. 


218 


rARTICULAB  EXAMEN. 


give  it  the  spirit  of  penance  ; I ask  Thee  this  grace  through 
'J’hy  merits,  and  through  the  intercession  of  Mary. 

/ make  the  resolution  to 


ONE  HUNDEED  AND  THIETY-NINTH  SUBJECT. 

ON  THE  ADVANTAGES  WHICH  TRUE  PENITENTS  MAY  DERIVE  FROM 
THEIR  FALLS. 

It  iti  good  for  me  that  Thou  hast  humbled  me. — Ps.  cxviii.  71. 

The  governor  of  a fortress  who  has  been  surprised 
through  some  feeble  place,  never  fails  to  fortify  it,  so  soon 
as  he  has  dislodged  the  enemy  ; it  is  so  with  him  who 
wishes  to  remain  faithful  to  God  ; as  soon  as  he  knows  by 
what  way  the  enemy  entered  into  his  heart,  he  watches 
with  an  especial  care  the  weak  spot.  If  he  has  been  van- 
quished through  pride,  he  humbles  himself  ; if  it  has  been 
by  sensuality,  he  mortifies  himself  ; if  it  has  been  through 
too  much  liberty  given  to  his  senses,  he  watches  over  them, 
he  restricts  them  to  within  duty. 

He  does  more  ; he  punishes  himself.  He  knows  that  he 
has  been  a sinner,  and  he  desires  to  become  truly  penitent; 
he  knows  that  if  innocent  souls  have  had  need  of  penance 
to  preserve  their  virtue,  sinners  should  suffer  to  repair 
their  losses,  and  to  retrieve  their  spiritual  fortune.  He 
endeavors  to  make  the  abundance  of  his  sins  succeeded  by 
a superabundance  of  good  works.  Like  a traveller  who 
by  his  fault  has  meandered  out  of  the  way,  or  who  has 
even  turned  back,  he  renews  his  journey  with  a more  lively 
ardor,  and  endeavors  to  overtake,  and  even  pass  his  fellow 
travellers. 

Is  it  thus  we  have  done?  Have  we  made  use  of  our 
faults  to  become  more  penitent,  more  fervent,  more  vigi- 
lant ? Have  we  realized  that  ponance  should  be  our  por- 
tion ? That  we  must  punish  ourselves  if  we  would  escape 
the  D’/vine  justice  ? And  far  from  being  discouraged  at 


THE  SPIRIT  OF  PENANCE. 


219 


the  sight  of  our  faults  and  our  weaknesses,  have  we  had 
recourse  to  God,  with  renewed  confidence  in  His  good- 
ness ? Have  we  said  to  Him  with  David  : Thou  wilt  pardon 
my  sin^  for  it  is  great. — Ps.  xxiv.  11. 

Pause. 

Act  ot  Oontrition. — It  is  I,  Lord,  it  is* I,  who  am  this 
fiiild  of  the  world  ; who  conduct  with  more  prudence  the 
iffairs  of  my  body  than  those  of  my  soul ; more  enlight- 
3ned  ill  the  atlairs  of  time  than  of  eternity.  Pardon,  O my 
God,  this  oppositAm  to  the  princijiles  of  my  faith  ; punish 
me.  Lord,  in  time,. but  spare  me  in  eternity.  I ask  Thee 
this  grace  through  the  merits  of  Jesus  Christ  and  the  in- 
tercession of  Mary. 

1 make  the  resolution  to 


ONE  HUNDRED  AND  FORTIETH  SUBJECT. 

THE  SPIRIT  OF  PENANCE. 

1 chastise  my  body  and  bring  it  into  ocbjection. — I.  Cor.  ix.  27. 

lYe  know  most  certainly  that  v?i)  have  offended  God, 
perhaps  even  very  grievously  ; but  we  do  not  know 
whether  we  have  done  a suitable  penance.  The  unhappy 
dammed  suffer,  and  will  suffer  forever  in  hell  for  such  sins 
as  we  have  perhaps  committed 'ourselves. 

For  light  faults  souls  suffer  in  purgatory  pains  infinitely 
above  all  that  we  can  imagine,  most  terrible  to  nature, 
and  we  would  not  wish  to  suffer  anything!  and  we  would 
believe  that  it  suffices  us  to  have  confessed,  without  doing 
anything  more!  No,  that  does  not  suffice;  it  is  necessary 
that  this  penance  be  in  all  places,  and  at  all  times. 

This  penance  should  be  universal,  and  constantly  exer- 
cised b}^  the  mortification  of  our  senses,  the  crucifixion  of 
the  fiesh,  the  abnegation  of  ourselves. 

This  penance  should  last  as  long  as  life.  Alas ! is  it  not 


220 


PAIiriCULAE  EX.VMRN. 


enough  to  have  offended  God  once,  to  have  a subject  ot 
weeping  until  our  death?  This  single  thought,  I have 
off'ended  my  God,  does  it  not  suffice  to  engage  us  to  pass 
our  days  in  a holy  sadness? 

Let  us  examine  now  what  is  our  conduct  with  regard 
to  penance  ; are  we  persuaded  of  its  necessity?  What  are 
the  penances  we  do  ? Do  we,  like  David,  bear  the  remem- 
brance of  our  faults  before  the  eyes  of  our  spirit?  Do  we 
imitate  Jesus  Christ,  who,  God  though  He  is,  neverthe- 
less gave  Himself  up  for  us  to  a continual  penance  ? Have 
we  been  persuaded,  as  St.  Peter  tells  us,  that  They  that  are 
Christ’s  have  crucified  their  flesh  with  the  vices  and  the  concu- 
piscences? — Gal.  v.  24. 

Pause. 

Act  of  Contrition. — Alas!  Lord,  Thy  saints.  Thy  great- 
est saints,  have  been  the  greatest  penitents  ; and  I,  mis- 
erable sinner,  I lose  courage  at  the  least  penance,  because 
I do  not  love  Thee  enough,  and  because  I love  myself  too 
much  v/ith  a temporal  love  ; I pray  Thy  pardon,  O my 
God,  by  the  merits  of  Jesus  and  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  FORTY-FIRST  SUBJECT. 

THE  PRESENCE  OF  JESUS  CHRIST  IN  THE  EUCHARIST. 

Behold  the  tabernacle  of  God  with  men,  and  He  will  dwell  with  them. — 
Apoc.  xxi.  3. 

Many  times  during  the  course  of  His  preachings,  Jesus 
Christ  had  said  to  His  disciples  and  to  those  who  came  to 
hear  Him,  that  he  would  give  them  His  body  to  eat,  and 
His  blood  to  drink  ; Your  fathers  did  eat  manna  in  the  des~ 
crt,  and  are  dead.  This  is  the  bread  which  cometh  down  from 
heaven  ; that  if  any  man  eat  of  it,  he  may  not  die . . . .arid  the 
bread  that  I give  is  My  flesh''  to  eat,  and  My  blood  to  drink; 


‘ St.  John  vi.  49. 


PRESENCE  OF  JESUS  CHRIST  IN  THE  EUCHARIST.  221 


and  tliis  is  in  effect  what  He  did  on  the  vigil  of  His 
death. 

Whilst  they  icere  at  supper,  says  St.  Matthew,  Jesus  tooh 
bread  and  blessed  and  broke  and  gave  to  His  disciples,  and  said, 
Take  ye  and  eat,  this  is  My  body.^ 

Then,  taking  the  chalice.  He  gave  thanks,  changed  the  wine 
which  it  contained  into  His  blood,  and  said  to  them.  Drink 
ye  all  of  this,  for  this  is  My  blood. ^ 

Then  he  added.  This  do  for  the  commemoration  of  Me.'^ 
That  is  to  say,  consecrate  My  body  and  My  blood,  nourish 
yourselves  with  it,  and  distribute  it  to  those  who  shall  be- 
lieve in  me’. 

It  is  then  indeed  true,  it  is  then  indeed  certain  that 
Jesus  Christ  in  Person  is  in  the  Holy  Eucharist;  that  it  is 
His  body,  His  blood.  His  soul.  His  Divinity  ; that  is  to 
mj,  his  Adorable  Person,  which  we  receive  in  the  Holy 
Communion  ; that  it  is  He  who  was  born  of  the  most  au- 
gust Virgin  Mary,  who  lived  among  men,  who  preached 
the  Holy  Gospel,  who  astonished  all  Judea  and  all  Galilee 
by  His  life,  all  holy  and  all  divine  ; by  the  miracles  and 
prodigies  which  He  wrought ; that  it  is  the  same  who 
reigns  in  the  heavens,  and  who  will  one  day  come,  seated 
on  the  clouds  of  heaven,  to  judge  the  living  and  the  dead. 

Yes,  it  is  Jesus  Christ  who  is  truly  and  really  in  the 
Holy  Eucharist.  He  it  is  who,  during  the  Holy  Mass, 
offers  Himself  to  His  Father  ; it  is  He  who  resides  in  all 
the  Consecrated  Hosts  ; it  is  He  who  gives  Himself  to  us 
with  a goodness  and  a charity  altogether  incomparable,  to 
unite  us  to  Him,  to  raise  us  to  Him,  to  make  us  live  by 
His  divine  life,  and  to  consecrate  us  entirely  to  Him. 

Let  us  examine  now  whether  we  have  entered  into  the 
views  of  Jesus  Christ  in  this  regard.  Have  we  considered 
that  each  church  is  a guest-chamber,  where  is  renewed 
daily  the  great  mystery  of  the  immolation  of  Jesus  Christ  ? 

‘ St.  Matt.  xxvi.  26.  2 ibid  27.  3 I.  Cor.  xi.  24. 


2-22 


tahticular  ex^viien. 


Have  ^ye  considered  that  there  resides  the  Holy  of  Holies, 
surrounded  by  a multitude  of  celestial  spirits,  prostrate 
before  His  incomprehensible  Majesty,  who,  not  content 
with  having  rendered  Himself  like  to  men,  with  having 
died  for  them,  has  been  well  jdeased  under  the  forms  .of 
bread  and  wine,  to  dwell  among  them,  and  to  become  their 
nourishment?  It  is  without  doubt  this  ineffable  mystery 
which  J eremias  had  in  view  when  he  said : It  shaU  he  to 
me  a name,  and  a joy  and  a praise  and  a gladness,  before  all 
the  nations  of  the  earth  that  shall  hear  of  all  the  good  things 
ivhich  I will  do  to  them,  and  they  shall  fear  and  he  troubled  for 
all  the  good  things  and  for  all  the  peace  I will  make  for  them. 
- — Jer.  xxxiii.  9. 

Pause. 

Act  of  Contrition. — I have  much  sorrow,  O my  adora- 
ble Saviour,  for  having  shown  Thee  so  much  coldness  and 
indifference  in  the  august  sacrament  of  Thy  love.  I ask 
Thy  pardon  for  it,  through  Thy  infinite  merits,  and 
through  the  intercession  of  Mary,  who  participated  with 
so  much  love  in  this  adorable  mystery. 

I make  the  resolution  to 


ONE  HUNDRED  AND  FORTY-SECOND  SUBJECT. 

THE  LOVE  WHICH  JESUS  CHRIST  TESTIFIES  TO  US  IN  THE 
EUCHARIST. 

Having  loved  His  own He  loved  them  nnto  the  end.— St.  John 

xiii.  1. 

The  Eucharist  is  truly  the  Sacrament  of  love  ; all  there 
is  love  for  us  on  the  part  of  Jesus  Christ ; love  conceived 
it,  love  is  the  beginning  of  it,  love  is  the  continuation  of 
it,  love  will  be  the  eternal  end  of  it,  if  we  present  to  it  no 
obstacle. 

Love  true  and  sincere;  it  is  not  in  words  that  Jesus 
Christ  loves  us  in  the  Eucharist ; it  is  by  works,  it  is  by 


THE  LOYE  TO  US  IN  THE  EUCHAHIST. 


223 


sacrifices,  it  is  by  the  most  humiliating  steps  that  he  j^roves 
it ; it  is  in  giving  Himself  to  us  with  all  His  graces. 

Love  tender  and  kind  ; it  is  the  love  of  a friend,  or 
rather  of  a Father  who,  after  having  testified  in  every 
way  kindnesses  to  His  children,  having  given  them  all  He 
possesses,  gives  them  furthermore  His  heart,  His  body, 
His  blood.  His  soul.  His  entire  self. 

Love  ardent ; which  triumphs  over  all  difficulties,  all 
. obstacles  ; He  foresaw  the  contempt,  the  rebuffs,  the  pro- 
fanations, the  sacrileges,  and  He  went  on,  that  He  might 
give  Himself  to  us  ; He  invites  us  tenderly  to  come  to 
Him,  promising  us  all  sorts  of  goods  ; He  even  goes  so  far 
as  to  make  us  charitable  menaces,  and  to  tell  us,  if  we  do 
not  receive  Him,  we  shall  have  no  life  in  us.^ 

Love  generous  ; He  finds  for  Himself  no  advantage  in 
giving  Himself  to  us  ; He  has  no  need  of  us  ; it  is  only 
for  our  good  ; it  is  to  enrich  us  with  His  gTaces,  to  en- 
lighten us  with  His  lights,  to  sustain  us  in  good,  to  fortify 
us  against  the  efforts  of  the  enemy  of  our  salvation. 

Love  ingenuous  ; He  conceals  His  majesty,  in  order  that 
it  may  not  prevent  us  from  approaching  Him  with  confi- 
dence ; He  has  chosen  for  the  material  of  His  Sacrament 
bread  and  wine,  which  are  the  most  ordinary  things  in  the 
world. 

Love  constant,  which  nothing  can  diminish  ; love  which 
the  most  culpable  forgetfulness,  and  the  blackest  ingrati- 
tude, cannot  lessen  ; love  whose'  source  abuse  itself  cannot 
dry  up. 

Love  without  bounds,  either  for  times  or  places  ; since 
the  institution  of  the  adorable  Sacrament,  Jesus  Christ  has 
been  and  will  be  with  His  Church,  not  only  by  His  Spirit 
to  direct  it,  but  also  by  His  real  presence  to  serve  as  nour- 
ishment for  her  children.  He  is  everywhere  where  the 
priest  judges  fitting  to  place  Him,  even  in  churches  the 


1 St.  John  vi.  54. 


224 


PARTICULAR  EXAMEN. 


poorest,  tlie  most  destitute,  the  least  adorned.  If  the  sick 
cannot  come  to  receive  Him,  He  goes  to  visit  them,  even 
ill  the  most  infected  habitations. 

Have  we  at  any  time  meditated  on  this  love  immense, 
unheard  of,  incomjirehensible,  of  Jesus  Christ  ? Alas  ! in 
place  of  rendering  to  Him  love  for  love,  have  we  not  dis- 
dained, forgotten,  abandoned  Him  ? Let  us  hear,  then, 
the  sweet  reproach  which  He  addresses  to  us  : What  is 
there  that  I ought  to  do  more  to  My  vineyard  that  1 have  not 
done  to  it  And  we,  what  have  we  done  for  Him,  who 
hath  loved  us,  and  hath  delivered  Himself  for  us? — Ephe.  v.  2. 

Pause. 

Act  of  Contrition. — I ask  of  Thee  pardon.  Lord,  for  all 
the  faults  I have  committed  against  Thy  august  Sacra- 
ment ; and  I supplicate  Thee  to  be  pleased  to  grant  me 
grace  to  love  Thee  more  and  more,  all  the  days  of  my  life, 
ill  gratitude  for  the  infinite  love  which  Thou  hast  for  us. 
It  is  through  Thy  infinite  merits,  and  through  the  inter- 
cession of  Mary,  that  I implore  these  favors. 

/ make  the  resolution  to 


ONE  HUNDEED  AND  EOETY-THIED  SUBJECT. 

COMMUNION. 

My  flesh  is  meat  indeed,  and  My  blood  is  drink  indeed. — Sx.  John  vi.  55. 

To  communicate,  is  to  receive  really  and  substantially 
the  Body,  the  Blood,  the  Soul,  the  Divinity  of  our  Lord 
Jesus  Christ,  under  the  appearances  of  bread  and  wine,  or 
under  a single  one  of  these  species.  To  communicate,  is 
to  incorporate  Jesus  Christ  with  ourselves,  to  be  our  nour- 
ishment ; it  is  to  eat  His  fiesh,  to  drink  His  blood,  as  Ho 
Himself  tells  us.  This  is  My  body  which  is  given  for  you, 


' Isaias  v.  4. 


COMMUNION. 


225 


this  is  the  chalice  of  the  new  testament  of  My  blood  which  shall 
he  shed  for  you.'^ 

By  the  other  Sacraments  Jesus  Christ  gives  us  graces, 
very  abundant,  without  doubt,  and  so  much  the  more 
abundant  as  our  dispositions  are  more  perfect ; but  in  the 
Communion  it  is  not  only  grace,  it  is  Himself  in  person  : 
The  bread  that  I will  give  is  My  flesh.^ 

By  the  Communion  we  have,  then,  in  us  the  same  Jesus, 
true  God  and  true  man,  who  was  born  of  the  august  Virgin 
Mary,  who  lived  on  the  earth,  who  preached  the  Gospel, 
who  wrought  many  miracles,  who  suffered  and  died  for 
us  ; who  rose  again  and  ascended  into  Heaven  ; who  will 
judge  the  living  and  the  dead,  and  whose  reign  shall  have 
no  end. 

Yes,  it  is  He  whose  name  alone  makes  the  devils  to 
tremble,  and  before  whom  the  Angels  cover  themselves 
with  their  wings,  through  respect  for  His  adorable  majesty. 
O miracle  of  miracles ! O prodigy  of  goodness  on  the 
part  of  a God,  who  gives  Himself  for  wretched  and  mis- 
erable creatui’es ! 

Behold  how  far  the  Saviour  has  carried  His  love  for 
men,  for  ourselves.  And  we,  what  do  we  do  for  Him  ? 
What  idea  have  we  of  the  Holy  Communion  ? How  do 
we  prepare  ourselves  for  it?  What  profit  do  we  draw 
from  it  ? Alas!  the  heart  of  Jesus  Christ  is  all  burning 
with  love  for  us,  and  ours  is  cold  as  ice.  Alas  I let  us  awa- 
ken, then,  from  our  lethargy,  and  cry  out  with  David  : He 
hath  made  a remembrance  of  His  wonderful  works,  being  a 
merciful  and  gracious  Lord : He  hath  given  food  to  them  tho,t 
fear  Him. — Ps.  cx.  4. 

Pause. 

Act  of  Contrition. — No,  O my  God,  I have  not  hitherto 
appreciated  the  honor  and  happiness  of  Communion.  If  I 
had,  my  preparations  would  have  been  more  fervent,  more 
’ St.  Luke  xix.  20. 


* St.  John  vi,  52. 


22G 


PARTICULAR  EXAMEN. 


carefully  made,  and  my  thanksgivings  more  pious  and 
more  prolonged.  I ask  Thy  pardon  for  all  -the  faults 
which  I have  committed  in  past  Communions,  and  grace 
to  prepare  myself  henceforth,  with  all  possible  fervor  for 
the  reception  of  this  august  Sacrament.  Deign  to  grant 
me  this,  through  the  merits  of  Jesus  Christ,  and  through 
the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  EORTY-FOURTH  SUBJECT. 

remote  pkepakation  for  communion. 

Be  sanctified : purify  the  house  of  the  Lord, 
and  take  away  aU  filth  out  of  the  Banotuary.-II.  Paeal.  xxix.  5. 

Communion  being  the  Sacrament  of  Sacraments  the 
Sacrament  par  excellence,  it  requires  that  we  should  not 
approach  it,  except  with  holy  dispositions  i we  wish  to 
derive  from  it  the  advantages  which  attach  to  it.  A\e 
should,  then,  prepare  ourselves  for  it  by  a life  holy  and 
pious  by  the  avoidance  of  voluntary  faults,  by  detach- 
ment’from  things  of  the  earth,  by  the  confession  and  re- 
gret of  our  faults,  and  by  the  practise  of  those  virtues 
most  closely  related  to  the  grandeur  of  this  mystery. 

It  is  a mystery  of  faith  ; we  should  only  approaclyt 
then,  by  the  light  of  the  divine  touch  of  this  'ytue  ; t la 
is  to  saV,  be  well  persuaded  and  well  convinced,  that  it  is 
Jesus  Christ,  true  God  and  true  man,  whom  we  are  going 

a Sacrament  of  love;  it  is  the  pure  love  of  Jesus 
Christ  which  conducts  Him  to  us  : it  should  also  be  love, 
then,  which  draws  us  to  Him.  Our  soul  should  endeavor 
to  purify  itself  not  only  from  every  mortal  sin,  but  also 
from  every  attachment,  every  affection,  even  to  venial  sm. 
We  should  furthermore  labor  to  adorn  it  with  the  virtues 
which  please  Jesus  Christ  the  most,  such  as  purity,  fer- 


NEW  PREPARATION  FOR  COMMUNION.  227 

vor.  the  ardent  desire  to  rnite  ourselves  with  this  loving 
Saviour. 

It  is  a mystery  of  perfect  gifts  and  of  entire  liberality  on 
the  part  of  Jesus  Christ.  ought  then  to  prepare  our- 

selves to  receive  it  by  a total  abandonment  of  ourselves  to 
this  divine  Saviour,  to  act  onl;  for  Him  and  to  live  only 
to  glorify  Him. 

Is  it  thus  that  we  do  ? Have  we  made  our  preparation 
with  all  befitting  care  before  holy  communion?  Have  we, 
above  all  things,  purified  our  soul  fvom  every  sin,  at  least 
mortal  ? Have  we  adorned  it  with  a irtues  most  becoming 
our  profession?  as  a lively  faith,  a frm  hope,  an  ardent 
love,  a profound  humility,  a purity  without  stain  ? Do  Ave 
make  any  efforts  to  practise  these  virtues,  do  we  seek  the 
occasions  of  them  ? Have  we  desired  ardsntly  the  coming 
of  Jesus  Christ  in  our  hearts  ? Can  we  saj  with  the  Pro- 
phet : As  the  hart  panteth  after  the  fountains  tr  caters  so  my 
soul  panteth  after  Thee,  0 God  ? — Ps.  xli.  2. 

Pause. 

Act  of  Contrition. — O divine  Jesus,  I ask  oi  Thee  most 
humbly,  pardon  for  all  the  faults  I have  committOvI  in  pre- 
paring myself  so  imperfectly,  for  the  reception  '>f  Thy 
august  sacrament.  I ask  Thee,  through  the  merits  of  Thy 
Passion,  and  through  the  intercession  of  Mary,  grarv' 
acquit  myself  more  faithfully  of  this  duty  in  future. 

1 make  the  resolution  to 


ONE  HUNDKED  AND  EOKTY-EIETH  SUBJECT 

NEW  PREPARATION  FOR  COMMUNION. 

Bo  ye  sanctij&ed,  for  to-morrow  the  Lord  will  do  wonders  among  you.- 
Jas.  iii.  5. 

The  greater  and  more  important  an  action  is,  the  more 
influence  it  should  have  on  our  future  ; the  more  holy  and 
elevated  it  is  the  more  also  it  demands  of  attention,  of  re- 


228 


PARTICUKVR  EXAMEN. 


flection,  of  preparation.  But  wliat  act  can  unite  these  con- 
ditions in  a higher  degree  than  communion.  It  is  then 
very  just,  very  essential,  and  even  absolutely  necessary,  to 
approach  the  holy  table  only  with  suitable  dispositions. 

To  enter  into  these  views  besides  the  remote  prepara- 
tion which  consists  in  a holy  and  pious  life,  it  is  befitting 
to  reflect  seriously,  the  day  before,  on  this  sublime  action, 
to  offer  in  this  intention  our  prayers,  the  good  works  of 
our  employment ; to  impose  on  ourselves  some  little  mor- 
tification, to  deprive  ourselves  of  all  the  satisfaction  of  the 
senses ; to  watch  more  exactly  over  our  eyes,  over  our 
tongue,  over  our  mind,  over  our  heart ; in  the  evening,  be- 
fore quitting  the  chapel  to  go  to  our  repose,  to  offer  our 
heart  to  Jesus  Christ  in  the  most  holy  sacrament ; to  re- 
cite, on  retiring  to  our  cell,  the  acts  of  preparation  for 
communion ; to  recommend  ourselves  to  the  most  holy 
Virgin,  to  St.  Joseph,  to  our  guardian  angel ; and  to  fall 
asleep,  so  to  say,  at  the  foot  of  the  holy  altar.  If  we  av/ake 
during  the  night  we  ought  to  bear  ourselves  in  spirit  be- 
fore Jesus  Christ,  and  to  adore  Him  with  all  the  fervor  of 
which  we  are  capable* 

In  the  morning,  upon  awakening,  it  is  proper  to  give 
our  first  thought  to  Jesus  Christ,  to  recommend  anew  our 
communion  to  the  holy  Virgin,  to  St.  Joseph,  to  our  guard- 
ian angel ; to  make  some  reading,  in  order  to  derive  new 
reflections,  and  to  nourish  thus  our  piety ; to  betake  our- 
selves to  the  chapel,  there  to  adore  Jesus  Christ  in  the 
most  Holy  Sacrament,  with  a fervor  always  new  ; to  make 
our  prayer  in  these  same  sentiments  ; then  to  meditate 
seriously  on  some  thoughts  relative  to  the  Holy  Commu- 
nion, to  assist  at  the  Mass  with  all  the  piety  possible,  to 
renew  the  acts  of  faith,  hope,  humility,  of  contrition,  of 
love,  of  petition,  of  desire  ; to  offer  the  Communion  for  a 
particular  end,  such  as  to  obtain  the  practice  of  some  vir- 
tue, the  eradication  of  some  defect  : for  some  especial 


EFFECTS  OF  THE  HOLY  COMMUNION. 


220 


needs  of  ourself  or  of  another  ; to  direct  our  intention  to 
the  subject  of  the  Indulgences  to  be  gained  for  ourselves 
or  the  souls  in  purgatory. 

Is  it  thus  that  we  do?  Are  we  in  these  holy  disposi- 
tions ? Do  we  approach  the  holy  table  with  as  much  re- 
spect as  confidence,  and  do  we  say,  with  the  good  centu- 
rion of  the  Gospel : Lord,  I am  not  worthy  that  Thou  shouldst 
enter  under  my  roof,  hut  say  the  word,  and  my  soul  shall  be 
healed. — St.  Luke  vii.  6. 

Pause. 

Act  of  Contrition. — O my  Saviour  Jesus,  my  model  and 
my  Master,  teach  me  Thyself  to  receive  Thee  worthily,  for 
of  myself  I can  do  nothing  ; and  that  which  proves  it  is 
the  little  good  I have  drawn  from  my  Communions  up  to 
this  day.  Pardon  me  the  past,  and  grant  that  in  the  fu- 
ture I may  prepare  myself  with  more  care  to  receive  Thee, 
and  that  I may  correspond  better  to  Thy  kindnesses  for 
me.  I ask  this  grace  through  the  intercession  of  Mary, 
my  good  and  holy  Mother. 

I make  the  7'esolution  to 


ONE  HUNDKED  AND  FORTY-SIXTH  SUBJECT. 

EFFECTS  OF  THE  HOLY  COMMUNION. 

He  that  eateth  My  flesh  airi  di’inketh  My  blood  abideth  in  Me,  and  I in 
liim. — St.  John  vi.  57. 

The  effects  which  the  Holy  Communion  produces  in  us 
are  truly  admirable.  B}’’  it  we  are  united  to  Jesus  Christ 
ill  a union  the  most  intimate,  the  most  real,  the  most  com- 
plete ti  at  can  be  imagined;  so  that  when  we  communicate 
worthily,  each  one  of  us  becomes  in  some  manner  another 
Jesus  Christ;  not  that  this  Divine  Saviour  changes  Him- 
self into  us,  but  that  He  changes  us  into  Himself. 

This  good  Master  takes  possession  of  our  mind  to  en- 
lighten it,  of  our  heart  to  animate  it,  of  our  will  to  direct 


230 


PARTICULAR  EXASIEN. 


if,  so  that  we  may  say  with  St.  Paul : I Urn,  no  not  I,  hut 
Christ  Umth  in  me? 

The  Holy  Communion  augments  grace  in  us.  A single 
Communion  well  made  would  suffice  to  make  a saint,  and 
this  is  evident,  since  it  renders  us  participators  not  only 
of  tlie  most  abundant  graces,  but  of  the  person  itself  of 
Jesus  Christ  who  comes  to  take  possession  of  our  hearts, 
to  act,  to  speak,  to  pray,  to  love  by  this  heart. 

The  Hol}’^  Communion  diminishes  the  inclination  which 
we  have  for  evil.  In  attaching  our  heart  to  Jesus,  who  is 
goodness  itself,  the  Holy  Communion  detaches  it  from 
creatures  and  from  itself,  tasting  the  sweetnesses  which 
the  presence  of  God  procures  for  it,  being  filled  with  His 
love,  this  heart  is  contented,  and  desires  nothing  more. 

The  Holy  Communion  is  for  us  a source  of  salvation  ; 
the  body  of  Jesus  Christ  becomes  for  us  the  pledge  of  our 
predestination.  Moreover,  Jesus  Christ  himself  has  said  : 
He  that  ealeth  my  flesh  and  drinkelh  my  blood  hath  everlasting 
life,  and  I loill  raise  him  up  at  the  last  day.^  No  ; Jesus 
will  not  permit  those  who  often  and  worthily  unite  them- 
selves to  Him  in  holy  communion  to  perish  for  eternity. 

Have  we  drawn  these  advantages  from  the  Holy  Commu- 
nion ? Have  we  united  ourselves  to  Jesus  Christ  ? Have 
we  His  spirit  ? Does  He  live  in  us  ? Can  one  remark  in 
us  any  one  of  His  virtues  ? Is  our  heart  detached  from 
creatures  and  attached  to  J esus  Christ  alone  ? Do  we  re- 
spect our  heart  as  the  sacred  vessel  which  often  contains 
Jesus  Christ?  Let  us  frequently  say,  with  St.  Peter  : Lord, 
to  ivhom  shall  we  go?  Thou  hast  the  words  of  eternal  life, — 
St.  John  vi.  69. 

Pause, 

Act  of  Contrition. — I ask  Thy  pardon,  O my  Saviour 
Jesus,  for  having  so  often  placed  an  obstacle  to  the  good 
euects  which  Thou  didst  purpose  to  produce  in  my  soul 

1 Gal.  ii,  20. 


FEUITS  OF  THE  HOLY  COMMUNION. 


231 


by  the  different  Communions  which  I have  made.  Now, 
Lord,  more  docile  to  Thy  holy  inspirations,  I hope,  by  the 
effects  of  Thy  goodness  to  me,  and  through  the  interces- 
sion of  Mary,  my  Communions  will  be  in  future  more  pro- 
fitable . I ask  of  Thee  this  grace,  and  that  of  accomplishing 
The  resolution  to 


ONE  HUNDEED  AND  FOETY-SEVENTH  SUBJECT. 

FRUITS  WHICH  THE  HOLY  COMMUNION  SHOULD  PRODUCE. 

He  that  eateth  Me,  the  same  also  shall  live  by  Me.— St.  John  vi.  15. 

As  a man  wearied  by  a long  journey  or  laborious  work 
feels  his  strength  renewed  and  his  courage  invigorated 
after  having  partaken  of  healthful  and  plentiful  noui’ish- 
ment,  so  the  faithful  soul  derives  from  the  Holy  Commu- 
nion a very  especial  grace,  a new  strength,  which  leads 
her  to  fulfil  her  duties  with  more  exactitude,  to  correct  her 
faults  with  more  perseverance,  and  to  attach  herself  to 
God  with  more  fidelity. 

Is  it  thus  that  we  profit  by  our  Communions  ? Can  any 
one  remark  in  our  conduct  a greater  alienation  from  the! 
world,  a greater  vigilance  over  our  senses,  and  especially 
over  our  eyes  and  tongue  ? Have  we  a greater  horror  not 
cmly  of  sin,  but  also  of  all  that  might  lead  us  to  it  ? Are 
we  more  dead  to  ourselves  and  to  our  inclinations  ? 

Have  we  more  zeal  for  whatever  has  reference  to  the 
glory  of  God  and  to  His  service  ? Do  we  make  our  pray- 
ers, our  meditations  better?  Are  we  now  modest,  more 
recollected,  more  humble,  more  assiduous  in  our  exer- 
cises, and  more  earnest  to  acquit  ourselves  of  them  ? 

Are  we  more  filled  with  love  of  Jesus  Christ,  entering 
more  particularly  into  His  sentiments,  into  His  disposi- 
tions, into  His  designs,  and  being  more  attentive  to  please 
Him  ? Do  we  depart  from  Communion  with  a great  and 
new  hunger  for  that  celestial  bread,  to  the  end  that  it  may 


232 


PARTICULAR  EXAMEN. 


produce  in  our  soul  the  same  impressions  which  hiaterial 
bread  makes  on  our  bodies  ; that  is  to  say,  that  it  may 
preserve  to  it  the  life  of  grace,  may  fortify  it,  may  give  it 
increase,  that  it  may  repair  what  human  weakness  may 
liave  caused  it  to  lose,  and  that  it  may  fill  our  soul  to 
satiety  ? 

In  fine,  has  our  Communion  healed  our  languors  ? has 
it  fortified  us  against  relapses  ? has  it  strengthened  us  in 
the  practise  of  virtue  ? has  it  left  us  that  spirit  of  sacrifice 
to  immolate  our  passions  to  Jesus  Christ  ? Can  we  say 
with  the  royal  prophet : I will  please  the  Lord  in  the  land 
of  the  living. — Ps.  cxiv.  9. 

Pause, 

Act  of  Contrition. — Thou  comest  to  me  Lord  to  heal 
me,  to  nourish  me,  to  strengthen  me,  to  perfect  me  ; and 
through  my  fault  I remain  sick,  starved,  hungered,  enfee- 
bled, and  my  imperfections  on  the  increase.  Pardon  me, 
O my  sweet  Saviour,  and  accomplish  in  me  that  for  which 
Thou  dost  come ; I ask  Thee  this  grace  through  Thy  infi- 
nite merits  and  through  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  FORTY-EIGHTH  SUBJECT. 

THANKSGIVING  AFTER  THE  HOLY  COMMUNION. 

What  shall  I render  to  the  Lord  for  all  the  things  that  He  hath  rendered 
to  me. — Ps.  cxv.  12. 

No  moment  is  more  precious  for  the  pious  soul  than 
that  which  follows  a Holy  Communion ; she  possesses  the, 
God  of  all  sanctity,  of  all  goodness,  of  all  power;  the  God, 
Master  of  time  and  of  eternity,  the  Author  of  every  grace 
and  of  every  perfect  gift ; He  who,  to  testify  to  her  His 
love,  and  the  desire  He  feels  to  render  her  happy,  has  been 
pleased  to  abase  Himself  so  far  as  to  give  Himself  to  her 
for  nourishment.  The  soul  should  then  avail  itself  of  this 


THANKSGIVING  AFTER  COMMUNION. 


233 


happy  moment  to  adore  with  all  the  fervor  of  which  she 
is  capable  this  good,  this  amiable  Saviour  ; she  should 
adore  Him  in  herself  since  she  possesses  Him,  say  to  Him 
a thousand  and  a thousand  times  that  she  loves  Him,  that 
she  wishes  to  love  Him  more  and  more  until  eternity;  that 
she  no  longer  wishes  to  live,  but  in  Him,  with  Him,  for 
Him,  and  by  Him ; that  she  wishes  to  accomplish  in  all 
things  and  in  all  places  His  adorable  will ; to  do  nothing 
which  may  displease  Him,  and  to  seek  everything  which 
she  knows  will  be  agreeable  to  Him. 

Tlie  Communicant  should  give  himself  to  his  God,  with 
all  that  is  in  him  ; his  soul,  with  all  its  faculties  ; his 
body,  and  all  its  senses  ; he  should  humble  himself  at 
the  sight  of  his  baseness,  and  of  the  grandeur  of  Him 
who  gives  Himself  to  him  without  reserve  ; ask  of  Him 
pardon  for  the  past,  and  promise  Him  the  most  perfect 
fidelity  in  future  ; solicit  from  Him  His  graces  and  bene- 
dictions, for  himself,  for  others,  and  for  all  those  for  whom 
he  ought  to  pray. 

After  these  holy  effusions  of  a soul  lost  in  God,  it  is 
good  to  make  the  acts  of  Thanksgiving,  of  love,  of  grati- 
tude, of  the  consecration  of  ourselves  to  God,  of  prom- 
ise, and  of  petition.  We  should  call  Mary  to  our  help, 
in  order  that  she  may  adore  Jesus  Christ  in  us,  and  may 
thank  Him  for  the  signal  benefit  which  we  have  received 
from  His  goodness.  We  should  pray  St.  Joseph,  our 
guardian  angel,  and  our  holy  patrons  to  adore  Him  for  us. 

Our  gratitude  towards  Jesus  Christ  should  not  termi- 
nate with  the  few  moments  we  remain  in  church  after 
Holy  Communion.  The  thanksgiving  should  last  as  long, 
and  longer  than  the  day;  it  should  be  life-long  for  a single 
Communion ; but  we  should,  during  the  day,  at  least, 
often  think  of  Jesus  Christ  ; we  should  adore  Him,  we 
should  bless  Him,  we  should  thank  Him  ; we  should  be 
more  fervent,  more  regular,  more  modest,  more  silent ; 


234 


PAnTICULAR  EXAMEN. 


and  as  we  speak  of  those  we  love,  we  should  in- 

troduce in  our  conversation  something  of  Jesus,  and  of 
His  kindness  towards  us.  Neither  should  we  forget  the 
intention  and  the  prayers  indicated  to  gain  the  indul- 
gences? 

Is  it  thus  that  we  do?  Let  us  see  how  the  time  of  our 
thanksgiving  passes,  and  what  is  our  conduct  on  the  days 
of  Communion.  Let  us  say  at  least  from  time  to  time, 
with  Mary ; My  soul  doth  magnify  the  Lord,  and  my  spirit 
hath  rejoiced  in  God  my  Saviour. — St,  Luke  i.  46. 

Pause. 

Act  of  Cwtrition. — Thou  knowest  my  misery,  Lord  ; I 
know  not  hvny  to  enjoy  Thee,  even  at  the  moment  when  I 
have  the  happhtess  to  possess  Thee.  I know  not  to  keep 
the  recollection  of  it,  after  having  received  Thee,  O God 
of  Heaven ! I open  my  heart  anew  to  earthly  considera- 
tions. Pardon  this  injury  which  my  apathy  does  Thee 
too  ofien,  even  on  the  days  when  I have  the  happiness  to 
receive  Thee.  Pardon  me,  through  Thy  infinite  merits, 
and  through  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  FOKTY-NINTH  SUBJECT. 
fervent  communion. 

As  the  hart  panteth  after  the  fountains  of  waters,  so  my  soul  panteth 
after  Thee,  O God. — Ps.  xli.  2. 

To  make  a fervent,  and  even  very  fervent  Communion,  it 
is  not  necessary  to  experience  a sweet  attraction,  to  feel 
great  consolations  ; it  suffices  to  be  in  a state  of  grace,  to 
detest  sincerely,  and  for  the  love  of  God,  our  sins  and  all 
our  faults,  and  to  have  no  affection  even  for  venial  sin  ; to 
be  resolved  to  work  seriously  for  our  perfection,  and  to 


FERVENT  COMMUNION. 


235 


excite  in  ourselves  lively  sentiments  of  faith,  of  love,  of 
hope,  of  humility,  and  of  desire  to  profit  by  it. 

With  these  dispositions,  we  can  hope  everything  from 
the  Holy  Communion  ; Grod  will  bless  it,  and  it  will  bear 
fruits  in  abundance.  And,  indeed,  can  Jesus  Christ  refuse 
anything  to  a Christian,  who  unites  himself  to  Him  with  a 
heart  so  well  disposed,  a heart  which  casts  itself  into  His, 
to  become  one  and  the  same  with  Him  ? Does  not  this 
heart  participate  in  all  the  graces  which  He  has  merited 
for  us,  and  in  all  the  virtues  of  which  He  has  given  us  the 
example  ? This  heart  lives  no  longer  ; it  is  Jesus  Christ 
who  lives  in  it,  who  speaks  in  it,  who  acts  in  it.  Thus 
what  progress  does  not  the  good  and  fervent  communicant 
make  in  virtue  ! He  may  be  noticed,  from  one  Communion 
to  another,  more  pious,  more  faithful  to  his  duties,  more 
resembling  his  Divine  Model. 

Let  us  examine,  now,  whether  our  Communions  have 
tliese  diverse  characters  ; if  it  is  with  such  dispositions 
that  we  approach  the  holy  table. 

Is  our  heart  well  purified  from  every  sin,  from  eveiw 
attachment  to  sin  ? Do  we  excite  ourselves  to  livel}^  sen- 
timents of  faith,  of  hope,  of  love  for  Jesus  Christ  ? Do 
we  detach  ourselves  from  ourselves,  and  from  all  the  things 
ol  this  world,  to  seek  only  Him,  to  be  His  in  life  and  in 
death  ? Let  us  say,  then,  at  the  sight  of  so  great  a mys- 
tery, what  the  Jews  said  at  the  sight  of  the  manna  : What 
iH  this  P Ah  ! Jesus  Himself  will  reply  to  us  : This  is  the 

bread  which  came  down  from  Heaven  ; he  that  eateth  this 

bread  shall  live  forever.^  Let  us  accept,  then,  the  invitation 
which  this  same  Saviour  gives  us  in  Scripture  : Gome,  eat 
Mij  bread,  and  drink  the  wine  which  I have  mingled for  you. — 
Piiov.  ix.  5. 

Pause. 

Act  of  Contrition. — Thou  hast  given  me,  O my  God,  so 


* Exodus  xvi.  15. 


2 St,  John  vi.  59. 


236 


PARTICULAE  EXAMEN.* 


many  proofs  of  Thy  love,  and  I have  not  profited  by  them 
as  I should  have  done.  It  is  my  fault,  truly  my  fault  ; 
Thou  dost  wish  for  empty  hearts,  that  Thou  mayest  fill 
them  with  Thy  graces,  and  mine  is  filled  with  vanity,  with 
pride,  with  love  of  the  world  and  of  myself.  Employ, 
Lord,  employ  steel  and  fire,  to  heal  the  wounds  which  the 
things  of  this  world  have  made  in  my  heart,  so  that  I may 
no  longer  have  to  deplore  the  faults  for  which  I ask  of 
Thee  pardon.  Grant  me  also,  through  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary,  the  grace  to  commu- 
nicate always  with  fervor  and  humility. 

I make  the  resolution  to 


ONE  HUNDKED  AND  FIFTIETH  SUBJECT. 

LUKEWARM  COMMUNION. 

Our  fathers did  all  eat  the  same  spiritual  food, but  with  the 

most  of  them  God  was  not  well  pleased. — I.  Con.  ix.  1,  3,  5. 

Lukewarm  Communion  is  that  which  is  made  without 
suitable  dispositions.  It  is  not  sacrilegious,  because  the 
soul  is  not  in  mortal  sin  ; but  it  is  not  fervent,  because 
this  soul  is,  through  her  fault,  in  a state  of  negligence,  of 
distaste,  and  by  a consequence  almost  inevitable,  in  a state 
of  venial  sin.  She  takes  pleasure  in  her  imperfections,  or 
she  does  not  work  with  sufficient  courage  to  correct  her- 
self of  them.  It  is  not,  then,  precisely  the  love  of  Jesus 
Christ  which  conducts  this  soul  to  the  holy  table,  it  is 
habit ; it  is  the  custom  of  the  house,  it  is  because  others 
approach  it. 

Lukewarm  Communion  exposes  the  soul  to  the  abuse 
and  even  to  the  profanation  of  this  adorable  Sacrament  ; 
moreover,  it  is  very  displeasing  to  God.  And,  indeed,  if 
anathemas  are  pronounced  against  those  who  do  the  work 
of  God  with  negligence,^  what  language  strong  enough  to 


‘ Jer.  xlviii.  10. 


LUKEWARM  COMMUNION. 


237 


qualify  lukewarmness,  since  the  participation  of  the  -holy 
mysteries  is  assuredly,  and  above  all  things,  the  work  of 
the  Lord ! 

Lukewarm  Communion  deprives  the  soul  of  the  advan- 
tages, and  of  the  especial  graces  attached  to  fervent  Com- 
munion. Moreover,  one  sees  these  souls  as  little  united 
to  God,  with  as  little  affection  for  His  service,  as  imper- 
fect, as  much  attached  to  creatures  and  to  themselves, 
after  a hundred  Communions,  as  if  they  had  never  ap- 
proached this  divine  Sacrament ! They  receive  in  their 
bosom  the  Author  of  grace,  and  they  are  no  more  holy. 
Alas  ! they  may  perhaps  become  by  degrees  more  imper- 
fect, farther  removed  from  God  ! 

Have  we  realized  the  evil  of  lukewarm  Communions  ? 
have  we  feared  them  ? Have  we  taken,  in  order  to  avoid 
them,  the  precautions  indicated  by  the  masters  of  spiritual 
life  ? Have  we  prepared  ourselves  for  each  Communion 
as  if  it  was  to  be  the  last  one  in  our  life  ? Have  we  never 
approached  the  holy  table  from  habit,  and  solely  because 
it  was  the  day  upon  which  the  community  does  so  ? Have 
we  excited  our  faith,  our  love  towards  Jesus  Christ,  at 
each  one  of  our  Communions  ? 

Have  we  proved  ourselves,  that  is  to  say,  have  we  exam- 
ined the  state  of  our  souls,  to  discover  its  faults,  its  incli- 
nations? Have  we  made  at  each  Communion  a resolu- 
tion to  live  better  ? Have  we  taken  care,  at  that  time,  to 
render  to  ourselves  an  account  of  the  fruits  of  the  pre- 
ceding Communion  ? Do  we  make  known  to  our  director 
all  there  is  of  good  or  ill  in  our  Communions  ? It  is  an 
excellent  means  to  profit  by  them,  and  to  advance  in  vir- 
tue, and  to  attain  to  making  always  fervent  Commun- 
ions. 

To  guard  against  lukewarm  Communions,  let  us  medi- 
tate on  these  forcible  words  of  the  Holy  Spirit ; Because 


238 


PARTICULAR  EXAMEN. 


thou  art  lukewarm,  and  neither  cold  nor  hot,  I will' begin  to 
vomit  thee  out  of  My  mouth. — Apoc.  iii.  16. 

Pause. 

Act  of  Contrition. — O my  Saviour  Jesus,  sovereign  pliy- 
siciaii  of  souls ! come  to  rekindle  the  fire  of  Thy  love  in 
mine,  which  is  so  languishing  ; she  is  sick,  and  so  sick, 
that  she  does  not  even  feel  her  malady  ; come,  to  imjiose 
on  her,  not  Thy  hands  only,  but  Thy  whole  person,  Thy 
heart  inflamed  with  love,  so  as  to  warm  this  insipid  luke- 
warmness, for  which  I most  humbly  ask  Thy  pardon, 
through  Thy  infinite  merits,  and  through  the  intercession 
of  the  immaculate  heart  of  Mary. 

1 make  the  resolution  to 


ONE  HUNDRED  AND  FIFTY-FIRST  SUBJECT. 

ON  UNWORTHY  COMMUNION. 

After  the  morsel  Satan  entered  into  him.— Sx.  John  xiii.  27. 

All  those  who  receive  the  Holy  Communion,  receive 
truly  Jesus  Christ,  but  all  do  not  receive  Him  in  the  same 
manner  ; for  whilst  the  good  receive  Him  unto  life,  the 
wicked  receive  Him  unto  death.^  Thus  our  mother,  the 
Holy  Church,  teaches  us,  the  good  make  good  and  j^rofit- 
able  Communions,  whilst  the  wicked  render  them  unworthy 
and  criminal. 

To  make  an  unworthy  Communion,  is  to  receive  Jesus 
Christ  in  a soul  guilty  of  mortal  sin.  A single  mortal  sin 
in  the  soul  of  a communicant  suffices  to  make  a bad  Com- 
munion, a horrible  sacrilege. 

Unworthy  Communion  is  the  greatest  of  all  crimes  ; be- 
cause the  unworthy  communicant  insults  Jesus  Christ  in 
person,  wffiich  is  a most  horrible  profanation,  for  it  is  to 
profane  in  a most  outrageous  manner  what  is  most  holy, 
most  adorable  on  earth  or  in  Heaven. 

’ Hymn  to  the  Blessed  Sacrament, 


ON  UNWORTHY  COMMUNION. 


m 


, Abandoned  wretches  may  have  cast  the  sacred  elements 
to  be  eaten  by  animals ; robbers  may  have  profaned  them, 
thrown  them  on  the  highway,  concealed  them  in  the  mud 
and  in  the  dung-heap  ; but  these  sacrileges,  so  revolting 
to  us,  in  noway  approach  in  depth  of  sin  a bad  Commun- 
ion. For  it  is  not  only  in  the  stomach  of  an  animal,  in 
the  mud  and  dung,  that  the  unworthy  communicant  pun- 
ishes Jesus  Christ ; it  is  in  a body  sullied,  in  a heart  cor- 
rupted and  tainted  by  sin.  The  unworthy  communicant 
attaches  Him  to  a cross  far  more  agonizing  than  that  of 
Calvaiy ; he  forces  Him  to  enter  into  a place  where  Satan 
reigns,  and  he  obliges  the  loving  Jesus  to  place  Himself 
among  as  many  devils  as  the  communicant  has  crimes  on 
his  conscience,  and  to  receive  their  derision  and  mock- 
eries. Oh ! what  horror  ! what  a crime  ! Jesus  with  sin 
in  the  heart ! Jesus  with  the  devil ! 

Have  we  fully  realized  what  an  unworthy  Communion 
is  ; have  we  felt  for  it  the  horror  which  it  merits  ? Have 
we  avoided  all  which  might  lead  us  to  it  ? Have  we  proved 
ourselves  before  approaching  the  holy  table  ? Have  we 
explained  our  doubts  simpty  and  without  scruples,  but  also 
without  reserve  ? 

Have  we  thought  of  the  fatal  consequences  which  may 
be  the  punishment  of  a bad  Communion  : inquietudes  and 
troubles  of  conscience,  blindness  of  soul,  hardness  of  heart, 
filial  impenitence,  responsibility  of  the  blood  of  Jesus 
Christ,  which  will  eternally  cry  for  vengeance,  will  demand 
justice,  and  which  Avill  add  a new  condemnation  to  the 
condemnation  of  the  other  sins  of  which  we  may  be  guilty? 
Whomeoer,  says  St.  Paul,  shall  eat  this  bread  or  drink  the 
chalice  of  the  Lord  unworthily,  shall  he  guilty  of  the  body  and 
blood  of  the  Lord.^  Therefore,  he  adds,  that  is  to  say,  be- 
cause of  bad  Communions,  are  there  many  infirm  and  weak 
among  you,  aud  many  sleep  ; that  is  to  say,  that  many  lose 


’ I.  Cor.  xi.  27. 


240 


rARTICULAK  EXAMEN. 


piety  and  even  faith,  above  all,  practical  faith. — I.  Cor. 
xi.  30 

Pause. 

Act  of  Contrition. — I see  well,  O'  my  Saviour,  that  I 
ought  not  too  much  to  re-assure  myself  on  the  number  of 
times  that  I approach  Thee  in  Thy  august  SacTamvmt, 
since  this  fruit  of  life  does  not  operate  in  me  ; since, 
despite  my  frequent  Communions,  I am  so  weak  that  a 
trifle  casts  me  down,  and  discourages  me  in  the  practice 
of  my  duties  I Pardon  me.  Lord,  all  that  may  have  been 
defective  in  my  Communions.  I ask  Thee  this  grace 
through  Thy  infinite  merits,  and  through  the  intercession 
of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  FIFTY-SECOND  SUBJECT. 

SPIRITUAL  COMMUNION. 

My  soul  hath  thirsted  after  the  strong  and  hving  God. — Ps.  Ixi.  3. 

Not  having  the  happiness  of  approaching  the  holy  table 
every  day,  like  the  first  faithful,  and  a great  number  of 
privileged  souls,  we  should  endeavor  to  replace  it  by  spir- 
itual Communion  ; which  is,  according  to  many  pious  au- 
thors, as  an  extension  of  the  Sacramental  Communion. 

To  make  the  Spiritual  Communion,  we  should  endeavor 
to  iirepare  our  heart,  by  acts  of  confusion  at  the  sight  of 
our  unworthiness,  of  contrition  for  our  faults,  of  love 
towards  Jesus  Christ,  and  then  excite  ourselves  to  a sin- 
cere desire  to  receive  Him,  inviting  Him  to  enter  our 
hearts  b}'  the  imjDressions  of  His  grace,  and  to  fix  His 
abode  there  in  a manner  which  may  be  still  more  irrevo- 
cable. 

Spiritual  communion  has  an  advantage  peculiar  to 
itself  ; which  is,  that  it  can  be  made  at  any  moment  of  the 


SPIRITUAL  COMMUNION. 


241 


II  da}^,  in  any  place  ; at  Mass,  in  passing  near  a church,  in 

II  hours  of  work,  and  even  during  the  night,  on  awakening. 

1 In  spiritual  communion  the  soul  merits  much  before  the 
I divine  Saviour,  by  the  proofs  which  she  gives  Him  of  her 
love,  and  the  desire  which  she  feels  to  unite  herself  to 
Him  ; it  is  even  an  excellent  means  of  preparing  oneself  in 
a very  particular  manner  for  the  sacramental  communion. 

How  have  we  esteemed  spiritual  communion  ? Have  we 
not  regarded  it  as  a practice  inconvenient  to  our  distrac- 
tion, or  to  our  want  of  devotion  ? If  so,  let  us  endeavor, 
to  repair  the  losses  we  have  incurred  in  neglecting  this 
very  salutary  practice.  The  vigils  of  communion  should, 
above  all,  be  the  times  of  spiritual  communion,  to  prepare 
ourselves  for  the  sacramental  communion.  On  the  days  of 
communion,  we  should  make  them  in  a spirit  of  thanks- 
giving, and  every  day,  to  become  more  and  more  united 
to  Jesus  Christ,  who  is  the  true  light  of  our  soul.  Let  us 
often  say,  then,  with  our  Holy  Mother,  the  Church  : May 
the  body  of  our  Lord  Jesus  Christ  preserve  my  soul  to  life 
everlasting  p and  with  St.  John,  Come,  Lord  Jesus. — Apoc. 
xxii.  20. 

Pause. 

Act  of  Contrition. — ^What  happiness  and  what  benefits 
I should  have  procured  for  my  soul,  if  I had  been  more 
faithful  to  enter  into  myself,  by  a holy  recollection,  and  to 
unite  myself  to  Thee,  O my  Saviour,  by  desires  and  sighs 
of  love,  and  by  inviting  Thee  to  come  to  me  by  spiritual 
communion!  But,  alas!  how  often  have  I neglected  so 
salutary  a practice.  I ask  Thee  pardon  for  it,  through  Thy 
infinite  merits,  and  through  the  intercession  of  Mary. 

I make  the  resolution  to 


1 Liturgic  prayer. 


•242 


rARTICULAR  EXAMEN. 


ONE  HUNDRED  AND  FIFTY-THIRD  SUBJECT. 

THE  HOLY  MASS — ITS  EXCELLENCE. 

In  every  place  there  is  sacrifice,  and  there  is  offered  to  my  name  a clean 
oblativ)!!. — Malachi  i.  11. 

jMass  is  the  unbloody  sacrifice,  under  the  appearance  of 
))read  and  wine,  of  the  body  and  blood  of  our  Lord  Jesus 
Christ,  ofiered  on  our  altars,  by  the  ministiy  of  the  priests, 
to  represent  and  continue  the  sacrifice  of  the  cross. 

Mass  is  the  sacrifice  of  Jesus  Christ  himself  ; it  is  the 
immolation  of  His  adorable  person,  it  is  a mystical  de- 
struction of  His  adorable  body,  and  of  his  precious  blood, 
which,  at  the  moment  of  the  consecration,  are  on  the  altar, 
and  which  disappear  from  it  at  the  moment  of  the  com- 
munion. 

Tliis  adorable  sacrifice  represents  that  of  the  cross  ; for 
the  body  in  the  sacred  host,  and  the  blood  in  the  chalice, 
although  perfectly  united,  appear  separate,  and  we  know 
that  man  is  dead  when  his  blood  is  entirely  separated  from 
his  body.  It  is  thus  that  Jesus  Christ,  although  always 
living  since  His  resurrection,  appears  to  be  dead  on  the 
altars.  This  apjiarent  death  is  the  representation  of  that 
which  was  real  on  the  cross. 

But  much  more,  the  Mass  is  not  only  the  representa- 
tion of  the  sacrifice  on  the  cross  ; it  is  the  same,  and  abso- 
lutely the  same  ; it  is  the  same  victim  ; it  is  the  same 
body,  the  same  blood,  the  same  soul ; that  is  to  say,  the 
same  Jesus  Christ  who  is  offered,  who  is  immolated,  or 
rather,  who  offers  Himself,  who  immolates  Himself,  and 
who  sacrifices  Himself  by  the  ministry  of  the  priests.  O 
how  grand  is  this  sacrifice!  how  sublime!  how  worthy  of 
our  respects,  and  of  our  profound  adorations  ! 

In  hearing  the  Holy  Mass,  we  assist  at  the  sacrifice  on 
Calvary,  with  the  most  Holy  Virgin,  with  the  angels  ; we 
see  in  spirit  Jesus  Christ  raised  up,  so  to  say,  between 


THE  HOLY  MASS. 


213 


heaven  and  earth  ; we  adore  His  divine  wounds  ; we  col- 
lect His  precious  blood  ; we  hear  him  plead  our  cause  and 
ask  grace  for  us ; we  see  Him  bow  His  head  and  render 
ujD  His  last  breath.  Ah!  let  us  profit  by  this  happy  mo- 
ment ; like  Mary,  let  us  offer  Him  the  sentiments  of  a heart 
most  ardent  and  most  devoted  ; like  Magdalen,  let  us 
weep  for  our  sins  which  cost  so  much  to  Jesus  Christ ; 
like  the  centurion,  let  us  strike  our  breast  and  say  with 
him  : Indeed  this  man  ivas  the  Son  of  Godd  Yes ! this  man 
God  is  truly  our  victim,  it  is  for  us  that  he  immolates  him- 
self. 

Are  these  the  sentiments  which  animate  us  when  we 
hear  the  Hoty  Mass  ? Let  us  endeavor  to  enter  into  the 
meaning  of  these  words  which  the  prophet  placed  in  the 
mouth  of  Jesus  Christ : Sacrifice  and  oblation  Thou  wouldst 
not,  but  a body  Thou  hast  fitted  to  me.  Holocausts  for  sin  did 
not  please  Thee ; then  said  I,  behold  I conic.  In  the  head  of 
the  book  it  is  written  of  me,  that  I should  do  Thy  will,  0 God," 
I come  to  be  immolated,  sacrificed,  put  to  death.  Let  us 
enter,  then,  with  St.  Paul,  into  sentiments  of  the  most 
lively  gratitude,  and  let  us  say  with  him  : He  loved  me  and 
delivered  Himself  for  me. — Gal.  ii.  20. 

Pause. 

Act  of  Contrition.  — How  great  has  been  Thy  goodness, 
O my  loving  Saviour ! for  more  than  eighteen  hundred 
years  Thou  hast  sacrificed  Thyself,  and  many  times  each 
day,  and  at  every  instant  of  each  day,  for  miserable  sin- 
ners like  me,  who  profit  nothing  by  Thy  merits,  because  of 
their  malice  and  their  ingratitude.  I ask  Thee  pardon  for 
it,  O Jesus!  through  these  same  merits,  and  through  the 
intercession  of  Mary.  I resolve  to  enter  more  intimatel}' 
into  Thy  intentions  in  regard  to  Thy  great  sacrifice  ; it  is 
for  this, 

I make  the  resolution  to 


’ St.  Mark  xv.  39. 


* Ps.  xxxix.  7 ; Heb.  x,  5 7. 


244 


PARTICULAR  EXAMEN. 


ONE  HUNDRED  AND  FIFTY-FOURTH  SUBJECT. 

THE  INTENTIONS  WE  SHOULD  HAVE  IN  HEARING  THE  HOLY  MASS. 

I also,  in  the  simplicity  of  my  heart,  have  joyfully  offered  all  these 
things. — I.  Paral.  xxix.'  17. 

In  heaving  tlio  Holj  Mass,  the  faithful  should  enter  into 
the  intentions  of  the  Church,  and  of  the  priest  who  offers 
the  holy  sacrifice  ; that  is  to  say,  they  should  adore  God, 
ask  pardon  of  Him  for  their  sins,  thank  Him  for  the  graces 
which  they  have  received  from  His  goodness,  and  solicit 
new  ones  from  Him. 

We  should  render  to  God  an  infinite  homage  ; and, 
nevertheless,  we  can  do  nothing  of  ourselves  ; but  having 
Jesus  Christ  for  the  victim  in  the  august  sacrifice,  we  can 
offer  to  the  adorable  Trinity  the  duties  and  the  homage 
which  we  owe  Him,  since  we  adore  God,  by  a God  made 
man,  immolated  to  His  glory!  O how  guilty  we  should  be 
if  we  neglected  a means  so  efficacious  to  render  God  all 
that  we  owe  Him  1 

The  Church  offers  the  holy  sacrifice  to  appease  the 
divine  anger.  We  have  committed  a multitude  of  sins  ; 
we  have  contracted  immense  debts  ; it  is  impossible  for  us 
to  pay  them  by  ourselves,  but  in  offering  to  God  the  ador- 
able victim,  immolated  in  the  holy  sacrifice  of  the  Mass, 
we  offer  Him  in  payment  the  infinite  merits  of  Jesus 
Christ,  His  divine  Son.  To  profit  by  an  occasion  so  favor- 
able, let  us  assist  at  the  Mass  with  a true  sorrow  for  our 
sins,  and  we  shall  obtain  particular  graces  of  conversion, 
of  reconciliation  with  God. 

The  Church  offers  the  holy  sacrifice  to  thank  Gcd  for 
His  benefactions.  Let  us  offer  Him,  then,  the  merits  of 
Jesus  Christ,  His  Son,  in  the  holy  sacrifice  ; it  is  in  Him, 
it  is  through  Him,  it  is  with  Him  that  we  render  to  God 
His  Father,  thanksgivings  which  are  agreeable  to  Him. 

The  Church  offers  the  Holy  Sacrifice  to  obtain  new 
graces  ; yes,  let  us  ask  for  the  favors  of  which  we  have 


ON  n EARING  THE  HOLY  MASS. 


245 


need  ; favors  for  ourselves,  iu  tlie  order  of  nature,  as  well 
as  in  tliat  of  grace  ; f<ivors  for  our  superiors,  our  rela- 
tives, our  friends,  our  brothers,  our  pupils. 

Let  us  pray  for  the  just,  and  for  sinners  ; let  us  pray 
for  the  poor,  the  afflicted,  the  sick,  the  dying  ; let  us  pray 
for  the  dead,  for  those  relatives,  those  friends,  those  poor 
helpless  souls  who  suffer  in  the  devouring  flames  of  purga- 
tory ; let  us  pray  Jesus  Christ  immolated  on  the  altar  to 
grant  them  an  abundant  share  of  His  merits,  to  quench  by  a 
drop  of  His  blood  the  Are  which  consumes  them  ; let  us 
have  a great  charity  for  those  souls,  and  God  will  permit 
that  we  shall  be  paid  in  return. 

Is  it  with  these  dispositions  and  in  these  intentions  that 
A^e  assist  at  the  Holy  Mass?  What  homage  do  we  render 
there  to  God  ? with  what  compunction  do  we  ask  Him  for 
pardon  ? with  what  ardor  do  we  thank  Him  for  the  bene- 
fits with  which  He  has  loaded  us  ? what  do  we  ask  of  Him 
for  ourselves  and  for  others  ? what  profit  do  we  draw  from 
that  sacrifice  which,  la  every  place. ..  .is  offered. ...  a clean 
oblation? — Malac-  i.  11. 

Pause. 

Act  of  Contrition. — How  many  graces  I might  have  ob- 
tained for  myself  and  others,  for  ni}'-  relatives,  friends  and 
benefactors,  if  I had  assisted  at  the  Holy  Mass  with  proper 
dispositions ! Avhilst  by  my  lukewarmness  and  my  negli- 
gence I have  merited  nothing  for  myself  or  for  others,  I 
ask  Thee  pardon  for  it,  O my  God,  through  the  merits  of 
Jesus  Christ  offered  on  the  altar,  and  through  the  inter- 
cession of  Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  EIFTY-FIFTH  SUBJECT. 

ON  THE  DISPOSITIONS  FOR  HEARING  WELL  THE  HOLY  M.\SS. 

I will  offer  up  to  Thee  holocausts  full  of  marrow. — Ps.  Ixv.  15. 

To  assist  at  the  Holy  Mass  is  an  exercise  the  most  holy,  the 


24G 


TARTICULAR  EX.\.MEN. 


most  sublime,  and  the  most  meritorious  which  tha  Church 
can  offer  to  the  piety  of  her  children.  It  is  also  the  most 
efficacious  to  render  to  God  our  duties,  and  to  obtain  for 
ourselves  and  for  others  the  most  abundant  graces  and 
benedictions  : but  in  order  that  this  sacrifice  may  produce 
ill  us  the  effects  which  are  proper  to  it,  we  must  assist  at  it 
with  suitable  intentions  and  dispositions.  These  disposi- 
tions consist  in  endeavoring  to  enter  into  the  views  of  the 
holy  victim  who  is  offered  on  the  altar,  into  those  of  the 
Church  and  of  the  priest. 

The  Church  desires  that  this  adorable  sacrifice  may  be 
profitable  to  us  ; the  priest  prays  for  himself,  for  all  the 
faithful,  and  especially  for  those  who  are  there  present ; 
he  asks  the  conversion  of  sinners,  the  perseverance  of  the 
righteous  ; he  prays  for  the  holy  souls  in  purgatory. 

We  also  ought,  like  Jesus  Christ,  and  with  Jesus  Christ, 
to  offer  ourselves  to  God,  to  be  entirely  devoted  to  his  ser- 
vice, and  to  procure  His  glory.  We  should  assist  at  this 
adorable  sacrifice  with  a profound  respect  and  a holy  diffi- 
dence, in  sight  of  the  greatness  of  the  august  victim  who 
is  immolated.  We  should  pray  with  attention,  piety  and 
fervor.  We  should  lay  before  the  Divine  Goodness  our 
necessities,  temporal  and  spiritual,  and  conjure  Him,  by 
Jesus  Christ  offering  Himself  for  us,  to  preserve  us  on 
earth  in  the  practice  of  the  virtues  of  our  state,  and  to 
crown  us,  one  da}^  in  heaven. 

Is  it  thus  that  we  have  assisted  at  the  Holy  Mass  ? Have 
we  not  attended  from  habit,  routine,  with  reluctance,  with- 
out intentions,  without  motive  ? Have  Ave  profitably  em- 
jfioyed  the  time  of  this  adorable  sacrifice  ? have  Ave  medi- 
tated upon  the  great  mysteries  of  the  cross,  which  it  rep- 
resents to  us,  and  which  it  renews  ? have  we  prayed  Avith 
the  piety  Avhich  the  presence  of  Jesus  Christ  on  the  holy 
.altar,  a few  steps  from  us,  Avould  imply?  have  Ave  been 
careful  to  make  a spiritual  communion,  Avhen  Ave  could  not 


PRACTICE  OF  GOOD  WORKS. 


247 


receive  Jesus  Christ  sacramentally?  what  prayers  do  we 
offer  for  our  relatives,  our  friends,  our  brothers,  for  the 
Church,  and  her  children,  living  and  dead  ? what  particu- 
lar and  especial  grace  have  we  solicited  for  ourselves  ? 
what  means  have  we  employed  to  prevent  distractions,  the 
loss  of  time  ? have  we  used  a book,  or  any  particular 
method  ? We  should  have  a poor  estimate  of  our  true  in« 
terests,  were  we  to  suffer  the  time  of  a single  Mass  to  pass 
without  drawing  from  it  some  profit.  If  such  were  the 
case,  what  a loss  we  should  have  to  deplore.  Let  us  say 
then  with  the  psalmist ; I will  sacrifice  to  Thee  the  sacrifice 
of  iwaise,  and  I ivill  call  upon  the  name  of  the  Lord. — Ps.  cxv. 
17. 

Pause. 

Act  of  Contkition. — Yes,  my  Divine  Saviour,  Thou  hast 
given  me  life  in  dying  for  me  on  the  cross.  It  is  in  order 
to  drink  more  abundantly  from  this  source  of  spiritual 
life  that  I will  assist  at  the  Holy  Mass  each  day  as  far  as 
is  possible  to  me  ; and  I will  prepare  myself  for  this  great 
action  with  all  possible  care.  I ask  Thee  this  grace,  as 
well  as  the  pardon  of  all  my  faults  during  the  Holy  Sac- 
rifice ; I hope  to  obtain  it  through  the  merits  of  Thy  pas- 
sion and  death,  and  through  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  FIFTY-SIXTH  SUBJECT. 

PRACTICE  OF  GOOD  WORKS. 

Wliilst  we  have  time,  let  us  work  good  to  all  men. — Gal.  vi.  1(V. 

Every  tree  that  hringeth  not  forth  good  fruit  shell  he  cut 
down,  and  shall  he  cast  into  the  fire.'  We  are  those  trees 
which  the  Heavenly  Father  planted  in  His  field  in  creating 
us,  and  which  He  has  watered  with  graces  which  Jesus 
Christ  has  merited  for  us.  We  should  bear  fruits,  y.nd  g'^od 
’ St.  Mark  vu.  19.  * St.  Matt.  xxi.  19. 


PARTICULAR  EXAMEN. 


fruits  ; that  is  to  say,  do  good  works,  works  acceptable  to 
God.  The  practice  of  good  works  is  for  us,  more  than  for 
the  generality  of  Christians,  of  an  absolute  necessity.  The 
fig  tree  which  bore  no  fruit  was  cursed,  and  it  withered 
away  to  the  root. 

AVe  are  the  workmen  of  the  Heavenly  Father,  His  ser- 
vants ; we  should  cultivate  His  vineyard  ; that  is  to  say, 
destroy  the  evil  inclinations  of  our  souls  and  those  of  our 
pupils,  we  should  sow  these  seeds  of  virtue,  should  water 
them. 

AYe  are  the  soldiers  of  His  holy  army  ; we  should  com- 
bat the  enemies  of  His  glory  and  our  salvation,  by  the 
practice  of  virtues  proper  to  our  vocation. 

AA^e  are  merchants  in  the  affairs  of  salvation ; let  us  see 
to  what  labors,  to  what  fatigues  those  devote  themselves 
who  desire  to  acquire  perishable  goods  ! And  we,  what  do 
we  do  to  gain  heaven  ? Nevertheless,  we  know  that  this 
infinite  happiness  is  not  precisely  given,  but  that  it  is  sold 
to  pay  the  price  of  it ; there  must  be  good  works,  holy 
works. 

AVithout  good  works  we  have  no  virtue  profitable  for 
heaven.  Faith  is  dead,  then,  since  it  is  not  accompanied 
by  works.  * 

Hope  is  without  merit,  since  it  is  without  motive  on  our 
part. 

Charity  will  soon  be  extinguished,  even  if  it  is  not  ex- 
tinguished already,  for  it  is  neither  nourished  nor  sus- 
tained by  the  practice  of  good  works. 

Zeal  is  cold,  and  without  real  efforts  for  heaven. 

In  a word,  without  good  works  there  are  no  merits,  and 
the  unprofitable  servant  is  cast  into  outer  darkness.® 

AA"e  should  then  do  good  works,  do  them  worthily,  in 
the  intention  of  God,  to  please  Him,  and  in  union  with 
Jesus  Christ,  our  adorable  model. 


» St.  James  xi.  17. 


2 St.  Matt.  XXV.  30. 


PURITY  OF  INTENTION. 


249 


Is  it  thus  that  we  fulfil  our  day?  Do  we  give,  as  St. 
Paul  desires,  merit  to  our  works  ? Now  if  any  man,  says 
he,  hidld  upon  this  foundation,  gold,  silver,  precious  stones, 
ivood,  hay,  stubble,  every  man's  work  shall  be  manifest.  ..  .it 
shall  be  revealed  in  fire ...  .if  any  man’s  work  abide  which  he 
hath  built  thereupon,  he  shall  receive  the  reward. — I.  Coe.  iii. 
12. 

Pause. 

Act  of  Contrition. — Alas ! Lord  J esus,  if  Thou  dost  ex- 
amine all  my  works  in  the  rigor  of  justice,  I am  lost.  I 
am  a faithless  steward,  I am  a bad  tree,  and  I have  only 
borne  bitter  fruits  for  Thine  adorable  heart.  Pardon,  O 
my  Saviour,  I pray  Thee,  through  thy  infinite  merits,  and 
through  the  intercession  of  Thy  august  Mother,  Mary,  the 
refuge  of  sinners. 

I make  the  resolution  to 


ONE  HUNDEED  AND  FIFTY-SEVENTH  SUBJECT. 

PURITY  OF  INTENTION. 

If  thine  eye  be  single,  thy  whole  body  shall  be  lightsome. — St.  Matt. 
vi.  22. 

In  quality  of  reasonable  beings,  we  should  propose  to 
ourselves,  in  all  our  actions  and  our  steps,  a motive  noble, 
decent,  and  acceptable  to  right  reason  ; but  in  quality  of 
Christians,  and  much  more  so,  of  EeligioUs,  this  motive 
should  be  supernatural,  and  have  a reference  to  God  ; that 
is  to  say,  to  a desire  to  please  Him,  to  do  His  holy  will,  to 
fulfil  the  duties  which  our  holy  vocation  imposes  on  us, 
and  to  sanctify  ourselves.  For,  the  Apostle  says  : This  is 
the  will  of  God,  your  sanctification.'^ 

Purit}'-  of  intention  requires  that  we  offer  our  actions  to 
God,  that  we  have  the  permanent,  or  at  least  the  virtual, 
desire  of  performing  them,  to  please  and  glorify  Him. 

1 J.  Thee.  iv.  3, 


250 


TARTICUIAR  EXAMEN. 


Is  it  thus  we  have  acted  ? Have  we  labored  for  God  ? 
To  please  Him?  to  glorify  Him?  .Have  we  not  to  reproach 
ourselves  with  having  often  acted  without  reference,  with- 
out motive,  without  intention  ? With  having  sometimes 
acted  in  reference  to  men,  to  please  them,  to  attract  their 
attention  ? 

Let  us  see  what  are  the  thoughts  which  most  occupy  us 
in  the  exercise  of  our  employments,  in  our  actions,  in  our 
undertakings  ; we  will  then  see  if  our  intention  is  pure,  if 
it  has  God  or  man,  or  ourselves  for  its  object. 

Let  us  examine  whether  our  heart  can  say  fearlessly, 
with  the  Prophet  king  : What  ham  I in  Heamn,  and  besides 
Thee,  what  do  I desire  upon  earth  ? — Ps.  Ixxii.  25. 

Pause. 

Act  of  Contrition. — Oh,  how  rich  I should  be  before 
Thee,  O my  Jesus,  if  I had  always  acted  with  a pure  in- 
tention ! All  my  actions  would  have  been  meritorious,  I 
should  have  passed  days  full  of  virtues  and  rich  in  merits ; 
and  through  my  negligence  I have  remained  poor,  and  des- 
titute of  everything.  Deign  to  pardon  me,  O my  Saviour, 
through  Thy  infinite  merits,  and  through  the  intercession 
of  Mary,  Thy  august  Mother. 

I make  the  resolution  to 


ONE  HUNDEED  AND  FIFTY-EIGHTH  SUBJECT. 

PROOFS  THAT  OUR  INTENTION  IS  PURE. 

Let  no  man  seek  his  own. — I.  Cor.  x.  24. 

AVe  shall  recognize  by  the  following  marks,  whether  we 
have  true  purity  of  intention  : First,  If  in  the  morning  we 
ofter  all  our  actions  to  God  ; secondly.  If,  in  the  course  of 
the  day,  we  direct  our  will  towards  the  accomplishment  of 
that  of  God ; thirdly.  If,  on  occasions  where  the  will  of 
God  is  perfectly  known  to  us,  we  prefer  it  to  our  desires 


PURITY  OF  INTENTION. 


251 


and  inclinations  ; fourthly^  If  we  seek  only  God  and  His 
glory  in  all  that  we  do— in  our  employments,  our  recrea- 
tions, our  studies,  our  exercises  ; fifthly,  If  we  act  with  as 
much  exactitude  and  perfection  when  we  are  alone,  as 
when  in  the  company  of  our  brothers  and  before  our  su- 
periors ; sixthly,  If  we  do  not  suffer  ourselves  to  be  dis- 
couraged, and  cast  down  by  adversity,  or  elated  by  pros- 
perity ; seventhly,  If  we  are  persuaded  of  our  incapacity 
for  all  well-doing,  and  if  we  believe  ourselves  only  fit  to 
prevent  that  which  others  might  do,  without,  nevertheless, 
being  ever  discouraged,  or  losing  peace  of  heart ; eighthly, 
If,  having  committed  some  fault,  we  liave  the  humility 
to  acknowledge  it  frankly,  and  the  courage  to  regain 
lost  ground  promptly  ; ninthly,  If  we  are  more  grieved  at 
the  offence  to  God,  than  at  the  humiliation  which  our 
faults  draw  upon  us. 

If  so,  we  may  bless  God  for  it,  and  say  with' joy  these 
words,  which  the  ancients  of  the  Apocalypse  addressed  to 
Him  in  prostrating  themselves  : Thou  art  worthy,  0 Lord 
our  God,  to  receive  glory,  and  honor  and  power. — Apoc.  iv.  11. 

Pause. 

Act  of  Contrition. — God,  who  art  all  love,  how  happy 
I should  be  if  I could  find  the  constant  proof  of  mine,  by 
doing  my  actions  with  the  sole  intention  of  pleasing  Thee ! 
Thou  knowest  my  enthralment  by  sensible  objects,  by  con- 
stantly recurring  wants,  and  how  many  faults  I commit  in 
my  efforts  to  satisfy  them,  instead  of  endeavoring  to  please 
Thee.  I ask  Thy  pardon,  O my  God,  through  the  merits 
of  Jesus  Christ  and  the  intercession  of  Mary. 

1 make  the  resolution  to 


252 


rARTICUL.VR  EXAMEN. 


• ONE  HUNDRED  AND  FIFTY-NINTH  SUBJECT. 

ADVANTAGES  OF  PURITY  OF  INTENTION. 

This  poor  widow  hath  cast  in  more  than  all  they  who  have  cast  into  the 
treasury.— St.  Mark  xi.  43. 

Of  ourselves  we  can  do  nothing,  we  merit  nothing  ; an 
action  the  most  sublime  in  the  eyes  of  men,  is  without 
value  before  God  if  it  is  not  done  in  Him  and  for  Him. 
On  tlie  contrary,  a word,  a prayer,  an  act,  however  simple 
it  may  be,  a glass  of  water  bestowed  in  the  name  of  - God, 
becomes  a mm'itorious  act,  and  will  be  recompensed  for- 
ever hereafter.^ 

But  if  it  is  thus  with  an  action,  ordinary  and  isolated, 
what  may  not  one  think  of  a whole  Christian  life,  of  all 
the  acts  of  abnegation  which  it  exacts,  of  a life  filled  with 
the  sacrifices  which  obedience,  poverty,  the  preservation 
of  a purity  without  stain  demand  ? Of  a life  filled  with 
acts  of  virtues,  with  mortifications,  with  privations,  with 
struggles  against  oneself ; in  a word,  with  so  many  deeds 
of  virtue,  accomplished  in  the  name  of  Jesus  Christ, 
which  by  faith  and  piety  pass  through  His  divine  heart  ? 
Oh,  what  merit  is  then  acquired ! An  action  then  done  is 
like  a drop  of  water  thrown  into  an  ocean  of  precious 
liquor,  like  an  almost  invisible  fragment  of  brass  thrown 
into  an  immense  crucible  of  gold,  of  which  it  takes,  as  it 
were,  the  nature  and  value. 

Behold  how  it  happens  that  in  a community,  with  the 
same  exercises,  the  same  practices,  some  enrich  them- 
selves, raise  themselves  towards  God,  while  others  re- 
main always  poor,  always  grovelling  on  the  earth  : because 
the  first  act  in  view  of  God,  in  God,  and  for  God  ; while 
the  others,  having  scarcely  any  view  of  faith,  act  only  by 
routine,  habit,  or  from  human  motives. 

For  our  part,  let  us  be  wiser  ; let  us  seek  God  and  His 
’ St.  Matt.  X.  42. 


DEFECT  OF  PURITY  OF  INTENTION. 


253 


adorable  will;  let  us  seek  our  true  happiness;  but  let  us  not 
forget  that  it  is  found  in  God  alone.  Let  us  follow  the  ad- 
vice which  St.  Paul  gives  us  in  these  words  : Whatsoevei' 
you  do  in  word  or  in  work,  all  things  do  ye  in  the  name  of  the 
Loid  Jesus  Christ,  giving  thanks  to  God  and  the  Father  by 
Him. — Coloss.  iii.  17. 

Pause. 

Act  of  Contrition. — Alas ! O my  God,  if  I am  poor  in 
virtues  and  destitute  in  merit,  it  is  because  I have  not 
been  careful  to  act  with  purity  of  intention,  and  to  unite 
myself  to  that  of  the  heart  of  Jesus  Christ,  Thy  Son. 
I ask  Thee  pardon  for  it,  and  I resolve,  with  the  aid  of  Thy 
holy  grace,  to  repair  the  past  by  a conduct  quite  contrary. 
Deign  to  grant  me  this  favor  through  the  infinite  merits 
of  the  same  Jesus,  and  through  the  intercession  of  Mary, 
the  faithful  Virgin. 

I make  the  resolution  to 


ONE  HUNDKED  AND  SIXTIETH  SUBJECT. 

MARKS  OF  THE  DEFECT  OF  PURITY  OF  INTENTION. 

Christ  did  not  please  himself.— Rom.  xv.  3. 

We  are  wanting  in  purity  of  intention,  first,  when  we 
seek  ourselves  more  than  we  do  God ; second,  when  we 
follow  our  tastes,  our  wishes,  our  inclinations,  instead  of 
following  the  will  of  God  ; third,  when  we  permit  our- 
selves words,  actions,  conduct,  which  we  would  not  per- 
mit ourselves  before  our  superiors  ; fourth,  when  we  neg- 
lect our  duties  more  readily,  or  do  them  less  perfectly, 
when  we  are  alone  than  when  we  are  seen  ; fifth,  when  we 
act  in  order  to  attract  attention,  when  we  seek  the  applause 
of  men  ; sixth,  when,  being  thwarted,  arrested  in  our  in- 
tentions, in  our  projects,  we  show  discontent,  ill  humor  ; 
seventh,  when  we  follow  the  suggestions  of  self-love  ; 


254 


PAKTICULAE  EXAMEN. 


eiglith,  when  success  inflates  our  heart,  and,  on,  the  con- 
trary, failure  repels  us,  discourages  us,  disheartens  us ; 
ninth,  when  we  seek  what  pleases,  what  flatters,  what  sat- 
isfies nature,  senses,  tastes,  curiosity,  rather  than  the  will 
of  God  ; tenth,  when,  in  the  faults  which  we  commit,  we 
are  more  affected  at  the  humiliation  they  bring  us  than  at 
the  offence  to  God. 

Let  us  see,  now,  how  it  is  with  us  in  this  regard.  In 
our  actions,  what  do  we  seek,  what  do  we  wish,  what  do 
we  desire  ? Is  it  God,  and  God  alone  ? Is  it  not  rather 
our  tastes,  our  inclinations,  the  approbation  of  men  ? Alas ! 
how  many  actions  lost ! Let  us  then  be  wiser  in  future  ; 
and  let  us  study  well  these  words  of  St.  Paul : If  I yet 
plea.^ed  men,  I ahould  not  he  the  servant  of  ChrisU  Let  us 
think  also  of  what  Jesus  Christ  said  himself  of  those  who 
perform  good  works  to  be  seen  and  praised  by  men. 
Amen,  I so^  to  you  they  have  received  their  reward. — St.  Matt. 
vi.  5. 


Pause. 

Act  of  Contrition. — Alas ! O my  Jesus,  when  I examine 
seriously  the  dispositions  of  my  heart,  I have  indeed  cause 
to  fear  Thy  just  censures  ; I seek  myself  in  almost  all  my 
actions  ; I still  find  myself  reckoning  what  will  revert  to 
me  of  profit  or  of  honor,  in  my  projects  and  undertakings 
even  the  most  holy.  Pardon  me,  oh  loving  Saviour,  and 
give  me,  by  Thy  infinite  merits,  and  the  intercession  of 
Mary,  the  grace  to  hve  and  to  act  only  for  the  interests 
of  Thy  glory. 

I make  the  resolution  to 


’ Gal.  i.  10. 


SANCTIFICATIONS  OF  OEDINAEY  ACTIONS. 


255 


ONE  HUNDKED  AND  SIXTY-FIKST  SUBJECT. 

SANCTIFICATION  OF  ORDINARY  ACTIONS. 

Brethren,  labor  the  more,  that  by  good  works,  you  may  make  sure  youi 
calhng  and  election. — ^I.  St.  Peter  i.  40. 

God  lias  not  attached  sanctity  to  extraordinary  actions 
only,  or  to  actions,  brilliant  in  the  eyes  of  men,  and  in 
which  self-love  may  have  a large  part,  but  he  has  attached 
it  to  doing  well  whatever  may  be  the  duty  of  each  one, 
according  to  his  state  and  profession.  A great  number  of 
saints,  as  the  most  Holy  Virgin  and  St.  Joseph,  have 
reached  heaven,  without  having  done  anjdhing  extraordi- 
nary exteriorly,  but  in  doing  with  much  exactness,  and 
much  holiness  all  that  belonged  to  their  state,  and  which 
entered  into  the  intentions  of  God. 

Penetrated  with  these  sentiments,  have  we  applied  our- 
selves with  the  greatest  care  to  perform  our  actions  well  ? 
Are  we  well  persuaded  that  our  advancement  in  perfec- 
tion, or  our  faUing  back,  depends  on  the  manner  in  which 
we  do  them  ? 

Do  we  enter  often  into  ourselves  to  examine  from  what 
motives  we  act  ? If  it  is  by  routine  through  human  views, 
by  a secret  desire  to  satisfy  ourselves,  or  to  win  the  appro- 
bation of  creatures,  or  solely  to  please  God  ? Have  we  not 
reason  to  deplore  the  loss  of  so  many  actions  become  use- 
less for  heaven,  because  of  the  imperfections  with  which 
they  are  filled? 

Have  we  observed  attentively  and  considered  w'ell  in 
ourselves,  that  the  extreme  difference  which  may  exist  in 
the  conduct  of  Keligious  of  the  same  order,  who  inhabit 
the  same  house,  and  who  exercise  the  same  employments, 
consists  principally  in  the  manner  of  performing  ordinary 
actions  ? 

He  hath  done  all  things  well,^  said  the  multitude,  in  speak- 
* St.  Mark  vii.  37. 


256 


PARTICULAR  EX.ykIEN. 


ing  of  Jesus  Christ ! And  we,  how  do  we  perform  our  acts, 
our  prayers,  our  readings,  our  examinations,  our  confes- 
sions, our  communions?  How  do  we  exercise  our  employ- 
ments ? How  do  we  practise  the  duties  of  our  vocation  ? 
What  application  can  we  make  to  ourselves  of  these  words 
of  St.  Paul : Some  build  upon  this  foundation  gold,  silver, 
precious  stones,  and  others,  he  tells  us,  wood,  hay,  stubble. — 
I.  Cor.  iii.  12, 

Pause. 

Act  of  Contrition. — I acknowledge,  O my  God,  that, 
instead  of  building  upon  the  foundation  of  faith  an  edifice 
of  gold,  of  silver,  of  precious  stones,*  I have  perhaps  only 
heaped  up  wood  and  straw  for  burning,  at  least  in  purga- 
tory. I tremble  at  this  thought,  for  it  is  written  : Every 
tree  that  doth  not  yield  good  fruit  shall  be  cut  down  and  cast 
into  the  fire.'^  Pardon  my  negligence.  Lord  ; I am  resolved 
to  repair  it,  and  to  perform  henceforth  all  my  acts  in  a 
manner  as  perfect  as  is  possible  to  me,  with  the  aid  of 
Thy  grace,  which  I earnestly  ask  by  the  intercession  of 
Mary. 

I make  the  resolution  to 


ONE  HUNHEED  AND  SIXTY-SECOND  SUBJECT. 

INTERIOR  CONDITIONS  WHICH  SHOULD  SANCTIFY  OUR  ACTIONS. 

I am  he  who  searcheth  the  reins  and  hearts. — Apoc.  ii.  23. 

' God  desires  that  the  externals  of  our  actions  be  worthy 
of  Him  ; but  it  is,  above  all,  the  interior  dispositions  which 
He  exacts.  If,  then,  we  desire  that  our  actions  be  agree- 
able to  Him,  we  should  offer  them  in  union  with  those  of 
Jesus  Christ,  perform  them  with  a sincere  application  of 
mind  and  heart,  with  fervor  and  with  purity  of  intention. 
We  should  offer  our  actions  to  God  ; and  this  is  indeed 
* I.  Cor.  iii.  12.  ^ st.  Matt.  iii.  10. 


INTEIHOB  CONDITIONS. 


257 


Just,  since  it  is  from  Him  that  we  have 'the  strength,  the 
courage,  and  the  faculty  to  perform  them  ; and  further- 
more, He  alone  is  worthy  of  them.  He  alone  can  recom- 
pense us  for  them. 

We  should  act  in  union  with  Jesus  Christ ; thereby  our 
actions  acquire  an  immense  value,  and  they  become  worthy 
of  God  ; whilst  without  this  union  they  can  have  no  merit 
for  heaven.  Without  me,  this  divine  Saviour  has  said,  you 
can  do  nothing.  * The  branch  cannot  hear  fruit  of  itself  unless 
it  abide  in  the  vine.^ 

W^e  should  perform  our  actions  with  a sincere  applica- 
tion of  mind  and  of  heart,  and  not  by  routine,  by  habit,  by 
a kind  of  necessity,  through  impuljse,  and  to  imitate 
others. 

We  should  perform  our  actions  with  fervor  ; that  is, 
with  courage  ; it  is  that  energy,  that  good  will  which 
makes  them  rise  to  heaven.  Without  that  fervor  they  re- 
main perhaps  known  on  earth,  but  the  angels  do  not  write 
them  in  the  book  of  life. 

We  should  animate  all  our  actions  with  profound  senti- 
ments of  piety  and  of  fervor ; do  them  with  that  firm 
and  sincere  will  which  gives  life  and  strength  to  every 
thing. 

Is  it  thus  that  we  act  ? Have  we  a care  to  examine  from 
time  to  time  our  intentions,  to  discover  if  there  is  nothing 
in  them  which  may  be  displeasing  in  the  sight  of  God,  who 
sees  and  knows  them  better  than  we?  Are  we  careful  to 
reform  our  motives  when  we  perceive  that  our  inclinations 
lead  us  to  act  and  to  speak  for  other  things  than  the  inter- 
est of  our  good  Master? 

When  we  feel  our  fervor  slacken,  are  we  careful  to  re- 
animate it  by  motives  and  sentiments  of  faith  ? What  is 
our  mind  particularly  occupied  with  ? Is  it  to  please  the 
eye  of  God,  or  that  of  men,  or  even  ourselves  ? Are  wo 


’ St.  John  XV.  5, 


2 Ibid  4. 


1258 


rARTICULAR  EXAMEN. 


not  of  the  number  of  those  of  whom  the  Apostle  speaks 
when  he  saj^s : All  seek  the  things  that  are  their  own,  not  the 
things  that  are  Jesus  Christ's?  For  us,  let  us  endeavor  to 
imitate  our  Divine  Master,  of  whom  the  people  said  : Tie 
hath  done  all  things  well,-  that  we  may  be  able  to  say  in  all 
our  actions,  like  our  good  Mother,  My  soul  doth  magnify  the 
Lord. — St.  Luke  i.  46. 

Pause. 

Act  of  Contrition. — My  God,  how  many  merits  I have 
lost,  and  how  many  debts  I have  contracted,  in  perform- 
ing my  actions  in  a manner  all  human,  or  with  intentions 
so  imperfect ! I ask  Thee  pardon,  and  I supplicate  Thee 
to  grant  me  the  grace,  henceforth,  to  do  them  only  in 
union  with  the  dispositions  of  Jesus  and  Mary. 


ONE  HUNDEED  AND  SIXTY-THIRD  SUBJECT. 

EXTERIOR  CONDITIONS  WHICH  SHOULD  SANCTIFY  OUR  ACTIONS. 

Let  all  things  be  done  decently  and  according  to  order. — I.  Cor.  xiv.  40. 

In  order  that  an  action  be  agreeable  to  God,  it  is  neces- 
sary that  it  be  done  at  the  time,  in  the  place  and  with  the 
conditions  prescribed  by  the  rules.  And,  indeed,  how  can 
we  flatter  ourselves  that  we  please  God,  if  we  do  not  that 
which  He  desires,  if  we  are  not  where  He  wishes  us  to  be, 
and  if  we  act  only  according  to  our  caprice,  and  our  man- 
ner of  seeing  and  judging  ? 

Do  we  perform  our  actions,  at  the  due  time,  that  is  to  say^ 
beginning  and  finishing  them  at  the  hour  prescribed ; em- 
ploying at  them,  seriously,  all  that  period,  without  inter- 
ruption, unless  by  unavoidable  necessity  ? 

Do  we  perform  them  in  the  places  indicated  for  each 
one  of  them,  so  that  we  may  say  in  truth,  I am  where  God 
wills  me  f 

Do  we  perform  them  according  to  the  conditions  pre- 


Phn.  ii.  21. 


2 St.  Mark  vii.  37. 


FIDELITY  IN  LITTLE  THINGS. 


259 


scribed;  with  the  community,  being  there  at  the  com- 
mencement, accomplishing  them  with  modesty,  with  re- 
spect, with  dignity,  in  the  appropriate  posture,  calling  to 
mind  the  holy  presence  of  God  ? Would  those  who  are 
with  us  be  induced  by  our  demeanor  to  say  : Behold  the 
true  servants  of  God ; one  can  well  see  that  they  act  in 
His  presence,  that  they  desire  to  satisfy  Him. 

Do  we  observe  these  same  rules  when  we  are  alone  ? 
Do  we  not  on  the  contrary  permit  ourselves  a little  more 
dberty?  Let  us  examine,  without  flattering  ourselves, 
whether  our  actions  are  worthy  of  being  inscribed  in  the 
^ook  of  life,  whether  they  are  of  any  merit  before  God, 
'whether  we  have  not  cause  to  fear  that  one  day  it  will  be 
raid  to  us  : I find  not  thy  works  full  before  God,^  bring  forth 
therefore  fruits  worthy  of  penance. — St.  Luke  hi.  8. 

Pause. 

Act  of  Contkition. — How  many  things  I have  to  re- 
proach myself  with,  Lord,  in  the  time,  the  place,  and  the 
manner  of  performing  my  actions ! Alas ! it  has  not  al- 
ways been  Thou  whom  I have  sought  hitherto,  but  often 
myself,  my  personal  satisfaction,  my  convenience,  my  in- 
terests, and  not  Thou,  O my  God.  I pray  Thee  to  pardon 
me  all  these  faults,  and  to  give  me  Thy  spirit,  that  in  it 
and  with  it  I may  do  all  Thou  dost  wish,  as  Thou  dost 
wish,  and  as  much  as  Thou  dost  wish.  I ask  Thee  this 
favor  through  the  merits  of  Jesus  Christ  and  the  interces- 
sion of  Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  SIXTY-FOURTH  SUBJECT. 

FIDELITY  IN  LITTLE  THINGS. 

He  that  is  unjust  in  that  which  is  httle  is  unjust  also  in  that  which  is 
greater.— St.  Luke  xvi.  10. 

The  imperfect  religious  finds  in  his  rules  a multitude  of 
' Apoc.  iii.  2. 


260 


PARTICULAR  EXAMEN. 


things  which  he  calls  small,  so  that  he  may  have  a plausi 
ble  reason  for  neglecting  them. 

It  is  not  so  with  the  fervent  religions.  He  can,  withouM 
doubt,  distinguish  precept  from  counsel,  sin  from  fault  and 
imperfection,  but  as  he  desires  to  please  God  and  to  ac- 
(juire  perfection,  he  neglects  nothing.  To  rise,  and  to  do 
it  at  the  hour  prescribed ; to  take  the  holy  water ; to  make 
piously  the  sign  of  the  Cross,  to  adore  God  in  the  time 
and  place  indicated  by  the  rule,  to  betake  himself  at  the 
first  sound  of  the  bell  to  the  smallest  act  of  obedience ; 
to  avoid  the  smallest  mental  reservation,  the  lightest  de- 
ception ; to  abstain  from  every  useless  word,  and  with 
much  greater  reason  from  the  least  word  against  charity, 
against  edification ; to  interdict  himself  a dangerous  look, 
a measure  ever  so  slightly  equivocal,  are  always  for  him 
things  which  merit  all  his  attention. 

Thus  what  progress  does  he  not  make  in  virtue?  Each 
day  his  prayers  become  more  fervent,  his  confessions  and 
his  communions  more  profitable,  his  union  with  God  more 
intimate,  his  control  over  his  senses  and  his  faculties  moi*o 
absolute,  his  horror  of  all  sin  more  intense,  his  desire  of 
eternal  beatitude  more  vehement. 

Is  it  thus  we  have  acted  up  to  the  present  time?  Have 
we  been  sufficiently  humble  to  comprehend  that  not  being 
able  to  do  great  things,  it  is  becoming  at  least  to  do  small 
ones? 

Let  us  examine  ourselves  seriously  upon  our  negligences ; 
let  us  see  of  what  nature  they  are,  what  are  the  causes  of 
them,  what  are  the  consequences  of  them  ; let  us  see  if  lit- 
tle by  little  we  fall  not  into  a delusion,  and  into  a deplo- 
rable blindness,  calling  Httle,  that  which  is  great,  indif- 
ferent, that  which  may  have  the  most  fatal  consequences. 
Let  us  think  of  these  words  of  the  Holy  Spirit : Re  thai 
feareth  Godj  neglec^eth  nothing. — Eccles.  vii.  19. 


UNFAITHFULNESS  IN  LITTLE  THINGS. 


261 


Pause. 

Act  op  Contrition. — Into  how  many  considerable  faults 
have  I not  fallen,  O my  God,  for  having  neglected  certain 
points  of  my  rule,  which  my  lukewarmness  made  me  re- 
gard as  little!  Deign  to  pardon  me,  and  grant  me  the 
grace  to  correct  myself ; I ask  it  of  Thee  by  the  merits  of 
Jesus  Christ  and  the  intercession  of  Mary. 


ONE  HUNDRED  AND  SIXTY-EIFTH  SUBJECT. 

UNFAITHFULNESS  IN  LITTLE  THINGS. 

He  that  contemneth  small  things  shall  fall  by  little  and  little. — Eccles. 
xix.  1. 

To  despise  little  things  is  a proof  that  one  has  little  love 
for  God ; that  one  holds  it  a matter  of  minor  importance 
to  please  Him,  and  that  he  cares  little  to  displease  Him. 

One  is  faithless  in  little  things,  because  he  holds  it  little 
to  imitate  Jesus  Christ,  who  hath  done  all  things  well'  who 
was  meek  and  humble  of  heart, ^ who  was  obedient  unto  death, 
even  to  the  death  of  the  Gross,^  and  who  came  to  f ulfil  the  law 
and  the  prophets.* 

One  is  faithless  in  little  things  because  he  holds  it  a 
small  matter  to  satisfy  his  conscience,  which  calls  without 
ceasing  to  duty,  it  may  be  by  the  light  of  faith,  the  inspi- 
ration of  grace,  or  the  remorses  which  torment  it. 

One  is  faithless  in  little  things,  because  he  has  not  at 
heart  his  perfection  ; he  would  not  wish  to  be  damned, 
but  he  counts  it  little  to  be  perfect. 

One  is  faithless  in  little  things,  because  he  has  not  suffi- 
cient control  over  himself ; he  is  unable  to  master  either 
his  thoughts,  his  desires,  or  his  senses. 

One  is  faithless  in  little  things,  because  he  has  not  suffi- 

> St.  Mark  vii.  37.  2 st.  Mat.  xi.  29.  » PbUip.  ii.  8.  * St.  Matt.  v.  17. 


2G2 


PARTICULAR  EXAMEN. 


cient  horror  of  sins  ; he  forgets  that  he  that  is  unjust  in 
that  which  is  lUtle  is  unjust  also  in  that  vMch  is  greater.^ 

One  is  faithless  in  little  things,  because  he  does  not  com- 
prehend how  easy  it  is  to  fall  from  an  imperfection  into  a 
fault,  from  a fault  into  a sin,  from  a sin  into  a habit,  and 
from  a habit  into  hardness  of  heart  and  final  impenitence. 

Let  us  examine  now  what  is  our  conduct  in  this  regard. 
Does  the  desire  to  please  God  and  imitate  Jesus  Christ 
render  us  faithful  in  little  things  to  the  smallest  observ- 
ances of  our  rule?  Does  the  fear  of  disjdeasing  Him 
make  us  avoid  even  light  failings,  a useless  word,  a look 
of  curiosity,  a step  ever  so  little  equivocal,  the  omission 
of  a duty,  even  an  inconsiderable  one  ? Let  us  think  then 
of  these  words  of  the  Holy  Spirit : He  that  feareth  God  ne- 
glecteth  nothing. — Eccles.  vii.  19. 

Pause. 

Act  of  Contrition. — ^li\hth  how  many  infidelities  have  I 
not  to  reproach  myself,  O my  God ; oftentimes  I only  do 
that  which  is  agreeable  to  me  ; I omit  that  which  dis- 
pleases me  ; Thy  will  makes  scarcely  any  impression  on 
me ; I resist  grace  but  too  frequently  : I despise  the  re- 
morse of  my  conscience  ; I have  not  my  perfection  at 
heart,  as  I ought ; I have  scarcely  any  control  over  my 
faculties  and  my  senses.  Pardon,  O my  God,  pardon, 
through  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 


ONE  HIJNDEED  AND  SIXTY-SIXTH  SUBJECT. 

FERVOR. 

' In  spirit  fervent.  Serving  the  Lord. — Rom.  xii.  11. 

Eervor  is  a lively  and  energetic  sentiment  of  the  soul, 
which  leads  it  to  fulfil  with  courage  the  duties  which  re- 
ligion imposes  on  it : it  is  a sincere  devotedness  of  heart, 
’ St.  Luke  xvi.  12. 


FERYOR.  263 

a constant  but  gentle  effort  of  the  will  for  the  accomplish- 
ment of  the  obligations  of  one’s  state. 

True  fervor  demands  that  we  ap^ffy  ourselves  wholly  to 
do  well  whatever  we  do,  without  allowing  the  remissness 
which  we  may  remark  in  others,  being  ever  a reason  for 
omitting  or  neglecting  our  duties.  It  causes  us  to  perse- 
vere in  the  practice  of  virtue,  despite  the  di’yness  and  the 
oppositions  of  nature. 

He  is  fervent,  says  St.  Basil,  who  fulfils  his  duties  with 
an  ardent  affection,  a constant  application,  and  a sincere 
desire  to  please  God.  Fervor  then  consists  not  precisely 
in  doing  great  things,  but  in  doing  them  with  good  dis- 
positions. 

Is  it  thus  we  have  acted?  Have  we  comprehended  that 
God,  being  greatness  itself,  well  merits  to  be  served  with 
zeal,  with  ardor,  with  courage  ? 

Have  we  reflected  that  nothing  dishonors  a religious 
more  than  habitual  negligence  in  the  performance  of  his 
duties  ? 

Have  we  comprehended  that  if  we  are  fervent  we  shall 
make  great  progress  in  virtue,  and  that  we  shall  obtain 
for  ourselves  and  for  others  abundant  blessings  ? 

Do  we  reflect  that  if  we  are  fervent,  that  if  our  brothers 
see  us  act,  pray,  exercise  our  functions  with  zeal,  with  en- 
ergy, we  shall  edify,  we  shall  lead  them  to  God,  and  that, 
on  the  contrary,  we  shall  scandalize  them  if  we  are  indo- 
lent, without  courage,  without  piety,  without  fervor? 

Are  we  fervent  in  our  actions,  in  our  prayers,  in  our 
meditations  ? are  we  so  at  Confession,  at  Communion  ? Is 
it  of  us,  is  it  of  our  fervor,  that  Jesus  Christ  speaks  when 
He  says  : Blessed  are  they  that  hunger  and  thirst  after  jus- 
tice, for  they  shall  have  their  fill? — St.  Matt.  v.  6. 

Pause. 

Act  of  Contrition. — O my  God,  how  indolent  I am  in 
Thy  service ! I pray  without  attention,  I act  without  su- 


PARTICULAR  EXAMEN. 


2G1 

pernatnral  motives,  and  from  habit ; I do  little  good,  and 
the  little  I do,  I do  imperfectly.  Pardon,  O my  God,  par- 
don, by  the  merits  of  Jesus  Christ  and  by  the  interces- 
sion of  the  most  Holy  Virgin  Mary. 

I make  Ihe  resolution  to 


ONE  HUNDKED  AND  SIXTY-SEVENTH  SUBJECT. 

DEVOTION. 

Godliness  is  profitable  to  all  things. — I.  Tim.  iv.  8. 

Devotion  is  an  affectionate  sentiment  of  the  heart,  which 
renders  the  service  of  God  sweet  and  lovable  ; it  is  a sin- 
cere devotedness  which  leads  us  to  enter  into  the  inten- 
tions of  God  with  a holy  earnestness  and  a great  fidelity. 

A truly  devout  religious  is  deeply  penetrated  with  Di- 
vine love ; he  sees  only  God  ; he  tastes  only  God ; he 
seeks  only  God ; he  has  no  thoughts,  no  desires,  but  for 
God  ; he  jdaces  all  his  happiness  in  those  exercises  whicli 
put  him  in  communication  with  God. 

A truly  devout  religious  embraces  with  joy  all  occasions 
which  present  themselves  to  testify  to  God  his  love,  his  at- 
tachment, and  the  desire  which  he  has  to  please  Him.  His 
piety,  far  from  being  burdensome  to  others,  makes  them 
comprehend  that  the  yoke  of  the  Lord  is  truly  sweet,  and 
his  burden  truly  light.  No  person  has  a greater  aver- 
sion than  he  to  distinctions,  to  singularities.  He  makes 
himself  remarkable  only  by  his  i)iety  and  his  interior 
spirit. 

He  is  edifying,  assiduous  in  the  exercises  of  the  com- 
munity ; human  respect,  a regard  for  appearances,  and 
earthly  views,  are  always  carefully  removed  from  nis  in- 
tentions. He  seeks  even  to  accom]5lish  more,  ano  to  do 
better  in  private  than  in  public. 

Is  it  thus  we  have  comprehended  devotion  ? is  it  thus 


RELAXATION. 


265 


we  have  practised  it?  Our  devotion,  instead  of  being 
sweet,  gentle,  docile,  conforming  to  the  rules  of  charity,  to 
the  ways  of  the  community,  has  it  not  been  repulsive, 
uncharitable,  eccentric,  harsh,  singular,  headstrong  ? Have 
we  been  devout,  as  indicated  by  St.  James  in  these  words: 
The  wisdom  which  is  from  ahooe,  first,  indeed,  is  chaste,  then 
peaceable,  modest,  easy  to  he  persuaded,  consenting  to  good, 
full  of  mercy  and  good  fruit,  ivithout  judging,  without  dis^ 
simulation. — St.  James  iii.  17. 

Pause. 

Act  of  Contrition. — If  I were  fervent,  O my  God,  I 
should  find  Thy  service  sweet  and  pleasant,  and  I find  it 
difficult.  What  shame  to  me  ! But  also  what  grief  does  not 
my  heart  experience  at  this  moment  for  having  so  badly 
served  Thee  in  time  past ; it  shall  be  no  more  thus  in  fu- 
ture, Lord,  with  the  succors  of  Thy  grace  and  the  protec- 
tion of  Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  SIXTY-EIGHTH  SUBJECT. 
relaxation. 

Eelaxation  in  the  service  of  God  is  a slow  and  almost 
imperceptible  transition  from  goodness  to  a goodness  less 
perfect,  from  a small  omission  to  a greater  one,  from  an 
imi^erfection  to  a fault,  from  a fault  to  a habit. 

A religious  is  at  first  fervent  enough  ; he  aj^plies  him- 
self to  all  his  exercises  ; he  is  faithful  in  little  things  ; he 
fears  to  offend  God  ; if  he  falls  into  any  fault,  he  restores 
himself  by  confession ; he  asks  counsel  of  his  director  and 
has  his  doubts  cleared  up.  But  behold,  little  by  little  he 
relaxes ; distractions  in  his  prayers  make  little  impression 
on  him  ; he  makes  but  feeble  resolutions  in  his  medita- 
tions, and  scarcely  ever  puts  them  in  practice.  He  ven- 


266 


PARTICULAR  EXAMEN. 


tnres  not  to  fail  openly  in  liis  duties,  for  fear  of*  being  re- 
proved ; but  he  accepts  with  pleasure  occasions  which  pre- 
sent themselves  ; he  even  creates  them,  under  divers  pre- 
texts, to  have  some  reason  to  absent  himself  from  the 
ex('rcise  of  the  rule.  He  cares  little  for  small  faults  and, 
provided  they  do  not  draw  upon  him  something  disagree- 
able, he  is  tranquil.  The  thought  of  God,  of  his  salva- 
tion, of  eternal  truth,  touches  him  little,  and  he  becomes 
imperceptibly  insensible  to  the  impressions  of  gra  ce. 

In  proportion  as  the  religious  loses  his  strength  for  the 
practice  of  good,  nature  assumes  it  to  procure  for  herself 
some  indulgences.  If  conscience  reclaims  her  rights,  he 
endeavors  to  satisfy  her  in  reasoning  upon  the  greater  or 
less  importance  of  such  a duty  or  such  a rule  ; he  almost 
reproaches  himself  for  having  been  more  exact,  more 
scrupulous  in  former  times  ; thus,  little  by  little,  he  falls 
into  defects  more  and  more  serious.  Indulgence  of  eyes, 
of  ears,  of  tongue,  of  all  his  senses  ; duplicit}^,  little  false- 
hoods, secret  murmurs,  specious  slanders,  pride,  etc.,  are 
faults  which  become  ordinary,  daily,  at  each  instant  with 
him  ; and  although  by  his  relaxed  behavior  he  only  creates 
for  himself  new  distastes,  he  has  not  the  courage  to  seek 
in  fidelity  to  his  duties  the  happiness  of  which  his  soul  has 
need.  Before  long  the  service  of  God  becomes  a burthen 
to  him  ; he  does  no  more  than  what  he  is  absolutely  una- 
ble to  omit. 

He  will  no  more  suffer,  either  privation,  or  mortifica- 
tion, or  reprimand,  never  believing  himself  to  have  mer- 
ited them,  nor  to  have  need  of  them.  He  thinks  only  of 
himself,  he  studies  his  tastes,  his  inclinations,  the  varia- 
tions of  his  health  ; moreover,  he  draws  no  more  benefit 
from  the  Sacraments  and  from  the  other  means  of  salva- 
tion which  are  offered  him. 

Let  us  examine  what  is  our  conduct  in  this  respect.  In 
what  state  are  we  ? Have  we  not,  through  a spirit  of  re- 


FALSE  YIRTUE. 


267 


laxation,  fulfilled  our  auties  with  negligence,  onutted 
many  of  our  exercises  ? Have  we  not  advanced  opinions 
I tending  to  insubordination,  infraction  of  the  rules,  or  have 
! we  not  approved  those  who  professed  them?  Have  we 
not  sought  the  company  of  the  relaxed,  the  irregular? 
Have  we  not  approved  their  conduct,  applauded  their  con- 
versations ? Have  we  not  turned  into  ridicule,  treated  as 
scrupulous,  those  who  held  to  the  exact  observance  of  the 
j rules  ? Finally,  do  we  not  seek  to  set  ourselves  at  liberty, 

1 whenever  we  are  able  to  do  so  without  exposing  ourselves 
to  reprimands  ? Ho  we  not  often  resist  the  impressions  of 
; grace  which  call  us  to  perfection?  Is  it  not  to  us  that  St. 

' Paul  addresses  these  words  ? You  did  run  well,  who  hath 
hindered  you  that  you  should  not  obey  the  truth.  ? — Gal.  v.  7. 

Pause. 

Act  of  Contrition. — 0 my  God ! How  culpable  I find 
myself  when  I review  seriously  and  in  Thy  presence  the 
years  of  my  lifeb  All  is  misery,  all  is  weakness  in  me  ; 
my  entire  conduct  is  filled  Avith  negligences,  with  omissions 
and  faults  ! Pardon,  O my  God ! Pardon,  by  the  merits 
of  Jesus  Christ,  Thy  Son,  and  by  the  intercession  of  Mary, 
the  faithful  Vhgin. 

I make  the  resolution  to 


ONE  HUNDHED  AND  SIXTY-NINTH  SUBJECT. 

FALSE  VIRTUE. 

Unless  your  justice  abound  more  than  that  of  the  Scribes  and  Pharisees, 
you  shall  not  enter  the  Kingdom  of  Heaven St.  Matt.  v.  20. 

God  who  searcheth  the  reins  and  hearts  - is  not  satisfied 
with  what  appears  to  the  eyes  of  men  ; but  he  demands  a 
worship  sincere  and  faithful  ; thus  to  be  assiduous  in  our 
exercises,  to  appear  fervent,  pious  there,  because  Ave  find 


> Isaiah  xxxviii.  15. 


^ Ps,  vii.  10. 


268 


P.\JiTICUL\R  EX.\.MEN. 


1 


enjoyment,  pleasure  in  them  ; but  to  neglect  them  when 
we  experience  repugnance  to  them,  is  not  to  be  truly  vir- 
tuous. To  exercise  voluntarily  an  occupation  which  ^ 
pleases  or  -which  honors,  but  to  testify  an  aversion  to 
aiiofher  which  suits  not  our  fancy,  is  not  to  serve  God,  noi  ; 
to  seiwe  our  neighbor,  nor  the  community,  by  a principle 
of  charity  ; it  is  to  serve  oneself. 

To  appear  patient  when  there  is  nothing  to  suffer,  hum- 
ble when  one  is  exalted  ; but  to  be  displeased  when  we  are 
contradicted,  to  despond  when  we  are  humiliated  ; this  is 
not  to  be  virtuous. 

To  appear  obedient,  submissive,  acquiescent,  when  the 
will  is  not  opposed  ; but  to  complain,  to  be  indocile  ’v\^hen  i 
obedience  is  disagreeable  ; this  is  not  to  be  virtuous. 

To  appear  mortified  when  we  are  Avell  clothed,  well  fed, 
well  lodged,  and  have  nothing  to  suffer  ; but  to  make  our- 
selves unhappy,  desponding,  when  we  lack  anything,  when 
we  are  tired  ; this  is  not  to  be  -virtuous.  ‘ 

To  appear  modest,  retired,  reserved,  silent,  when  we 
have  nothing  to  see  or  to  saj" ; but  to  be  taken  up  with  ^ 
passing  frivolity,  to  speak  at  random  and  on  every  occa- 
sion : this  is  not  to  be  virtuous. 

To  testify  an  affection,  a love  for  virtue  when  -we  are  in 
good  humor,  when  these  demonstrations  can  serve  our 
views,  our  designs  ; but  to  belie  them  by  our  dispositions, 
by  our  works,  when  virtue  requires  sacrifices  ; this  is  not 
to  be  virtuous. 

To  make  some  sacrifice  that  costs  little,  to  deprive  our- 
selves of  an  object  to  which  we  are  but  little  attached  ; 
but  to  be  unwilling  to  separate  from,  to  deprive  ourselves  i 
of  what  the  heart  is  attached  to  ; this  is  not  to  be  vir-  i 
tuous.  1 

Let  us  examine  now  if  our  virtue  is  genuine  ; if  we  seek 
God,  or  if  we  seek  ourselves  ; if  we  seek  the  accomplish- 
ment of  the  will  of  God,  or  the  satisfaction  of  our  carnal 


LUKEWAKMNESS. 


269 


desires ; if  it  is  the  merit  of  virtue,  or  the  glory  it  may 
procure,  that  we  desire,  that  we  seek  ; if  it  is  faith  and 
grace,  or  nature  which  reigns  in  us.  Let  us  consider  in 
what  a pitiable  state  we  are,  if  these  words  of  Jesus  Christ 
be  applicable  to  us  : You  are  like  whitened  sepulchres. — 
St.  Matt,  xxiii.  27. 

Pause. 

Act  of  Contrition. — O my  God ! what  would  become  of 
me  if  Thou  shouldst  examine  my  works  with  justice,  if 
Thou  shouldst  weigh  them  in  Thy  just  balance ! Jesus, 
my  Divine  Master,  has  done  all  things  well ; and  I — I have 
done  almost  all  badly ! Pardon,  O my  God ! Pardon  for 
so  many  faults,  so  many  actions  performed  without  a pure 
intention ! Grant  me,  by  the  merits  of  the  same  Jesus 
Christ,  and  by  the  intercession  of  Mary,  grace  to  do  bet- 
ter in  future. 

I make  the  resolution  to 


ONE  HUNDKED  AND  SEVENTIETH  SUBJECT. 

LUKEWARMNESS. 

Because  thou  art  lukewarm,  and  neither  cold  nor  hot,  I will  begin  to 
vomit  thee  out  of  my  mouth. — Apoc.  hi.  16. 

Lukewarmness  is  a want  of  courage,  of  activity  and  of 
zeal,  or,  rather,  a want  of  good  will  in  the  accomplish- 
ment of  our  duties.  Lukewarmness  is  the  state  of  a soul 
wishing  to  avoid  eternal  ruin  from  some  remaining  fear  of 
God  ; but  who,  nevertheless,  desires  not  sincerely  to  be 
saved,  for  want  of  faith  sufficient  to  appreciate  the  loss. 
This  soul  has  not  energy  enough  to  resolve  to  persevere 
in  and  to  perfect  what  would  morally  ensure  salvation. 
Lukewarmness  is  a kind  of  middle  course,  which  it  is 
almost  impossible  to  hold,  between  nature  and  grace,  be- 
tween vice  and  virtue. 


270 


rAimCULAE  EXAMEN. 


Tbe  lukewarm  soul  is  not  altogether  willing  to  lose 
grace,  but  has  little  fear  of  venial  sin,  and  thus  is  insensi- 
bly led  to  dally  even  with  mortax  sin. 

The  lukewarm  soul  is  tainted  with  a malady  of  languor, 
which  leads  imperceptibly  to  the  tomb  of  mortal  sin ; it  is 
a kind  of  spiritual  lethargy ; it  is  a slow  passage  from  life 
to  death. 

The  lukewarm  soul,  through  negligence,  becomes  es- 
tranged little  by  little  from  God  ;*  falls  into  a fatal  distaste 
for  all  things  that  have  a relation  to  piety ; and  God,  on 
his  side,  can  scarcely  any  longer  suffer  this  soul  in  His 
heart.  He  is  on  the  point  pf  vomiting  her  out  of  His 
mouth. 

The  lukewarm  soul  is  compared  to  the  field  of  the  sloth- 
ful, covered  with  thorns  and  brambles,^  where  all  is  in  dis- 
order. It  is  the  barren  fig  tree  ; God  seeks  there  vainly 
for  the  fi'uit ; it  bears  none  ; God  curses  it.^ 

It  is  true  that  the  lukewarm  soul  has  from  time  to  time 
some  moments  less  unhappy,  and  then  seems  to  desire  to 
return  to  God,  as  during  a retreat,  at  the  death  of  a rela- 
tive, of  a friend,  in  the  presence*  of  an  accident,  of  an  epi- 
demic ; but  it  is  only  a Hansient  gleam,  and  soon  remiss- 
ness resumes  its  empire ; because  this  soul  takes  no  care 
to  avoid  certain  faults,  which,  although  little  in  appear- 
ance, infallibly  lead  back  to  her  customary  negligence. 

To  reassure  herself,  the  lukewai’m  soul  reflects  on  certain 
exterior  good  works  which  she  does  from  time  to  time. 
But  these  good  works  of  the  lukewarm  soul  are  generally 
si^oiled  and  sour  fruit,  which  serve  but  to  keep  her  in  delu- 
sion ; they  are  good  only  in  appearance,  and  not  worthy 
to  be  gathered  into  the  granary  of  our  heavenly  Father. 
Oh ! how  much  this  state  of  lukewarmness  is  to  be  feared ! 
how  dangerous  it  is ! 

God  desires  to  form  a soul  interior,  generous,  fervent, 


Prov.  xxiv.  30. 


2 St.  Matt.  xxi.  19. 


MARKS  OF  LUKEWARMNESS. 


271 


solely  engrossed  with  His  glory  and  with  His  love,  a soul 
which  by  its  piety  will  compensate  for  the  negligences  and 
even  the  sins  of  others ; and,  nevertheless,  he  finds  in  it 
only  a soul  slothful,  negligent,  imperfect,  who  instead  of 
bearing  his  yoke  with  joy  and  happiness  only  drags  it 
I painfully  along. 

Alas ! have  we  nothing  to  reproach  ourselves  with  on 
; this  subject?  What  are  we?  What  say  our  works  ? What 
I says  our  conscience  ? Are  we  fervent  ? Are  we  not  rather 
lukewarm  and  relaxed  in  the  service  of  God  ? Is  it  not  to 
us  that  these  words  are  addressed  : Cursed  he  he  that  doeth 
the  work  of  the  Lord  deceitfully. — Jer.  xlviii.  10. 

Pause, 

Act  of  Contrition. — What  have  I not  to  reproach  my- 
! self  with,  O my  God,  on  the  subject  of  lukewarmness ! 

1 Deign  to  be  not  wearied  with  the  delays  which  I bring  to 
my  advancement  in  perfection.  Pardon  me  the  negligence 
in  which  I have  lived  during  the  past,  and  grant  me  by  the 
infinite  merits  of  Jesus  Christ  my  Saviour,  and  by  the  in- 
tercession of  Mary,  grace  to  serve  Thee  more  faithfully  in 
future. 

I make  the  resolution  to 


ONE  HUNDRED  AND  SEVENTY-FIRST  SUBJECT. 

MARKS  OF  LUKEWARMNESS. 

Thou  hast  forsaken  the  Lord  thy  God,  at  that  time  when  He  led  thee  by 
the  way. — Jeb.  ii.  17. 

To  have  distractions  in  prayer,  but  to  take  means  to 
prevent  and  diminish  them,  does  not  imply  lukewarmness. 

To  experience  only  distaste  and  dryness  in  our  exer- 
cises, and,  nevertheless,  to  perform  them  all  with  great  ex- 
actness and  at  the  desired  hours,  is  not  to  be  lukewarm  ; 
it  is,  on  the  contrary,  to  be  very  fervent. 

To  commit  faults  even  frequently,  but  to  repent  of  them, 


272 


rARTICULAr.  EXAMEN. 


to  confess  them,  to  take  efficacious  means  to  correct  them, 
this  is  not  only  not  to  be  lukewarm,  it  is  to  be  in  the  way 
of  salvation. 

But  to  say  our  prayers  badly,  by  our  own  fault, 
through  disgust,  through  negligence  ; to  omit  them  with- 
out sorrow,  and  without  remorse,  or  to  draw  from  them  no 
fruit,  this  is  at  least  a commencement  of  lukewarmness. 
To  make  our  readings,  not  in  books  most  likely  to  touch 
the  heart,  but  in  those  which  help  to  pass  away  the  time, 
to  amuse,  or  to  save  appearances  ; to  make  our  examina- 
tions without  wish  to  know  ourselves,  and  without  desire 
to  correct  ourselves  ; to  confess  without  sorrow,  and  with- 
out proposing  to  amend,  and  generally  the  same  faults  ; to 
communicate  without  preparation,  but  only  because  it  is 
the  day,  because  others  do  so,  and  because  we  dare  not 
dispense  ourselves  from  it,  not  even  to  have  the  energy  to 
aid  oneself  with  a book,  either  for  preparation  or  for 
thanksgiving  ; to  have  received  J esus  Christ  in  the  morn- 
ing, and  scarcely  to  occupy  oneself  any  more  with  him 
during  the  day,  are  so. many  proofs  of  lukewarmness. 

To  love  the  world,  to  associate  with  it  willingly,  and 
even  at  the  exjjense  of  our  duties  ; to  give  ourselves  up  to 
frivolities,  to  gratification  of  the  senses,  of  our  eyes,  of  our 
tongue  ; to  nourish  a certain  distaste  for  the  things  of 
God  ; to  be  unwilling  to  want  anything,  to  suffer  any 
trouble,  any  constraint  ; to  be  impatient  at  the  least  con- 
tradiction ; to  fear  more  the  humiliations  which  follow  sin 
than  sin  itself ; to  commit  faults  deliberately  ; to  make  no 
account  of  little  observances,  small  duties,  inspirations, 
remorse  of  conscience,  the  advice  of  our  superiors,  the 
warnings  of  our  brothers  ; to  be  always  the  same,  to  lead 
a life  of  custom,  of  habit,  of  routine,  are  all  so  many  proofs 
that  an  unhappy  lukewarmness  reigns  in  the  soul. 

Is  it  not  thus  that  we  conduct  ourselves  ? Do  we  not 
recognize  in  ourselves  these  proofs  of  lukewarmness  ? Let 


CAUSES  OF  LUKEWAKMNESS. 


278 


us  beware  of  it ; let  us  hasten  to  put  our  hand  to  the 
work,  and  to  profit  by  the  counsel  which  the  prophet  gives 
us  : To-day  if  you  shall  hear  his  voice  harden  not  your  hearts, 
• — Ps.  xciv.  8. 

Pause. 

Act  of  Contkition. — All  my  conduct  is  a proof  of  the 
lukewarmness  in  which  I have  lived  for  a long  time,  O my 
God ! For  this  with  what  regret  is  not  my  heart  seized  at 
this  moment ! What ! to  serve  thee  so  badly,  O master  so 
good ! to  abuse  so  grievously  Thy  gifts,  Thy  graces.  Thy 
favors ! What  ingratitude ! O,  I conjure  Thee,  pardon 
me,  by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  SEVENTY-SECOND  SUBJECT. 

CAUSES  OF  LUKEWARMNESS, 

I am  smitten  as  grass,  and  my  heart  is  withered,  because  I forgot  to  eat 
my  bread. — Ps.  ci.  5. 

To  deprive  our  body  of  the  nourishment  of  which  it  has 
need  ; to  neglect  to  procure  for  it  the  food  necessary  to 
sustain  it ; to  refuse  it  suitable  remedies  when  it  expe- 
riences sickness,  is  assuredly  to  expose  it  to  fall  into  weak- 
ness, exhaustion,  and  even  death.  Our  soul,  in  like  man- 
ner, is  subject  to  a continual  waste  ; she  has  need,  then, 
of  nourishment  to  sustain  her  strength  ; she  is  subject  to 
a thousand  infirmities,  she  has  need  of  remedies,  of  pre- 
cautions, to  preserve  her  health  and  her  life. 

This  nourishment,  necessary  to  the  soul,  and  which  she 
cannot  dispense  with,  is,  in  the  first  place,  the  good  use  of 
the  sacraments,  next,  vocal  prayer,  meditation,  to  assist  at 
the  Holy  Mass,  examination,  and  the  exercises  of  piety 
prescribed  by  the  rules.  The  precautions  which  we  ought 
to  take  are  vigilance  over  the  senses,  silence,  modesty  in 


274 


rARTICUIiArv  EXAMEN. 


looks,  tlie  presence  ot  God,  and  subnussion  tqtbo  advice  « 
given  to  us.  The  remedies  of  wliich  the  scud  lias  need  are  : Bj 
the  manifestation  of  consctciice,  confessions  welt  made,  ■ 
holy  cominiiiiion  received  with  fervor,  etc.  If  deprived  o 1 
these  succors,  of  these  cares,  ot  these  remedies,  the  sou 
will  before  long  become  weak,  relaxed,  and  fall  into  a fatal  1, , 

lukewarmness.  1 

Let  us  examine,  now,  if  we  do  not  find  in  ourselves  e 
these  causes  of  lukewarmness.  AVhat  is  our  ordinary  con- 
duct in  this  respect?  How  do  we  acquit  ourselves  of  our  , 
exercises  ? Do  we  not  omit  some  of  them  through  indo-  . 

lence,  from  indifference  to  our  perfection?  How  do  we 

receive  the  sacraments,  and  what  profit  do  we  draw  foom  j 
them?  Do  we  observe  silence  ; and  when  we  are  permitted  ; 
to  talk,  to  what  tend  our  conversations?  Are  we  faithful  | 
to  preserve  a modest  deportment?  Do  not  the  iiomps  of  ^ 
the  world  make  unhappy  impressions  on  us,  because  we 
are  frivolous,  and  wish  to  see  everything,  to  hear  every-  ' 

thing,  to  investigate  everything?  , . „ j 

Is  it  not  througli  these  infidelities  that  our  soul  falls,  ^ 
little  by  little,  into  lukewarmness?  Have  we  not  already 
taken  fatal  steps  in  the  way  of  relaxation  ? Ah!  let  it  be 
no  longer  so,  henceforth!  Let  us  remember  the  days  ot  i 
our  noviciate,  let  us  not  again  look  back,  after  having  put 
our  fmnd  to  the  plough;'  you  began  in  the  spirU  you  would 
■now  be  made  perfect  in  the  flesh and  let  us  not  forget  that 
deep  calleth  unto  deep;''  that  what  things  a man  shah  sow, 
also  shall  he  reap;'  and  that  an  idle  soul  shall  suffer  hunger. 
-Prov.  xix.  15. 

Pause. 


Act  of  Contrition. — O my  God ! Deign  to  pardon  the 
negligence  with  which  I have  served  Thee  until  this  day, :, 
and  permit  not  that,  in  punishment  for  my  numerous? 
omissions,  I fall  into  lukewarmness,  that  fatal  maladyl 


EFFECTS  OF  LUKEWARMNESS. 


275 


wliicli  will  force  Thee  to  cast  me  off  from  Thee,  to  close 
Thy  fatherly  heart,  and  deliver  me  a prey  to  the  enemies 
of  my  salvation.  I ask  of  Thee  this  grace  through  the 
merits  of  Jesus  Christ,  and  through  the  intercession  of 
Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  SEVENTY-THIKD  SUBJECT. 

CONSEQUENCES  OR  EFFECTS  OF  LUKEWARMNESS. 

That  which  bringeth  forth  thorns  and  briars  is  reprobate,  and  very  near 
unto  a curse.— Heb.  vi.  8. 

The  lukewarm  soul  is 'as  though  struck  by  a malady  of 
languor,  which  gradually  undermines  it,  and  which  soon 
renders  it  powerless  for  any  work  worthy  of  God.  "What 
would  be  most  proper  to  heal  it  is  distasteful ; in  place  of 
advancing  in  virtue,  one-  grows  more  and  more  remiss  ; his 
interior  becomes  like  the  great  highway  of  which  the 
Scripture  speaks,  whereon  pass  and  repass  all  the  thoughts, 
the  desires  and  affections  calculated  to  satisfy  his  inclina- 
tions. 

As  bad  weeds  stifle  the  good  seed  upon  earth,  so  idle- 
ness, negligence,  immortification,  render  useless  the  effects 
of  grace  upon  the  soul,  stifle  the  remorses  of  conscience, 
and  render  it  insensible  to  holy  inspirations,  to  good  ex- 
amples, to  the  most  touching  exhortations. 

• Truths  even  the  most  appalling  fail  to  touch  the  luke- 
warm religious,  or  only  make  on  him  transient  impres- 
sions, because  he  does  not  cultivate  them  ; he  has  ears, 
but  he  hears  not ; eyes,  but  he  sees  not  ; a mouth,  but  he 
knows  no  longer  to  pray  ; a heart,  but  it  beats  no  longer 
for  God.  His  life  is  all  sensual  ; every  day  he  becomes 
more  languishing,  more  feeble  ; every  day  he  watches  less 
Dver  his  eyes,  his  ears,  his  tongue,  his  heart. 


276 


TABTICULAR  EXAMEN. 


The  lukewarm  religious  does  badly  most  of  Ins'  exercises, 
derives  no  benefits  from  his  readings,  from  his  prayers, 
from  his  meditations,  from  his  communions  ; he  is  strongly 
inclined  to  omit  them,  and  for  this  end  he  seizes  all  occa- 
sions wdiich  present  themselves ; often,  indeed,  he  seeks 
distractions.  He  appears  to  possess  some  interest  in  the 
welfare  of  the  community,  applies  himself  with  a certain 
ardor  for  external  things,  but  more  through  inclination 
than  through  virtue  ; sometimes,  indeed,  he  does  so  in 
order  to  have  a pretext  for  dispensing  himself  with  cer- 
tain exercises  which  displease  him. 

A fervent  rehgious  may  happen  to  commit  a fault,  even 
a grave  one,  in  a moment  of  surprise  ; but  soon  entering 
into  himself,  he  is  seized  with  h^orror,  he  hastens  to  the 
tribunal  of  penance,  and  derives  even*  from  his  fall  new 
strength  for  the  future.  It  is  not  thus  with  a lukewarm 
religious  ; he  passes,  almost  without  perceiving  it,  from 
an  imperfection  to  a fault,  from  a fault  to  a venial  sin, 
and  perhaps  from  venial  sin  to  mortal : and  it  is  thus,  by 
way  of  punishment,  one  is  led  to  blindness,  to  hardness  of 
heart,  and  to  final  impenitence. 

Let  us  examine  if  we  have  nothing  to  lament  on  this 
subject,  and  in  this  case  let  us  fear  these  words  : I would 
thou  wert  cold  or  hot ; hut  because  thou  art  lukewarm^  and. 
neither  cold  nor  hot,  T will  begin  to  vomit  thee  out  of  my  mouth, 
— Apoc.  hi.  15. 

Pause. 

Act  of  Contrition. — Alas!  how  is  it  with  me,  O my 
God  I what  unhappiness  for  me,  if  through  negligence  and 
lukewarmness  in  Thy  service  I have  plunged  into  a fatal 
blindness  and  into  a deplorable  insensibility  I Pardon,  O 
my  Father  1 Pardon  and  mercy  for  the  past ; pity  for  the 
future.  Grant  that,  entering  seriously  into  myself,  I may 
begin  a new  life  ; this  is  the  grace  which  I ask  Thee, 


BEMEDEES  AGAINST  LUEEWAEMNESS. 


277 


througli  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  SEYENTY-FOUETH  SUBJECT. 

REMEDIES  AGAINST  LUKEWARMNESS. 

Do  the  first  works. — Apoc.  ii.  15. 

If  men  cannot  suffer  a lazy  and  negligent  servant,  who 
scarcely  does  anything  of  that  which  he  ought,  or  who 
does  it  with  growing  indifference,  much  less  will  God  suf- 
fer a lukewarm  religious,  who  wearies  of  His  service,  a re- 
ligious whose  conduct  dishonors  Him,  by  leading  others  to 
believe  that  his  yoke  is  harsh  and  his  burden  heavy.  It  is 
then  very  important  to  prevent  such  a defect  or  to  correct 
ourselves  of  it  promptly,  if  we  have  been  so  unhappy  as 
to  contract  it. 

In  order  to  escape  from  the  state  of  lukewarmness,  we 
must  first  examine  carefully  our  conduct,  to  bring  our- 
selves to  a very  exact  account  of  it,  see  how  we  act,  how 
we  pray,  what  the  motives  are  which  determine  us,  what 
good  we  omit,  what  evil  we  do  ; then  we  must  make  a re- 
view, and  even  a general  confession,  if  the  confessor 
judges  it  necessary. 

To  escape  from  the  state  of  lukewarmness,  we  must 
become  more  faithful  to  little  things  ; above  all,  to  those 
for  Avhich  we  might  feel  a repugnance  ; pray  much,  for  of 
ourselves  we  can  do  nothing ; be  very  frank  and  veiy  sin- 
cere in  our  manifestation  and  in  our  confessions  ; watch 
carefully  over  our  senses,  and  especially  over  our  tongue 
and  our  eyes;  frequent  the  Sacraments  with  punctuality  on 
the  days  appointed;  and  apply  ourselves  to  draw  from  them 
a real  profit.  We  must  endea\or  to  offer  to  God  all  our 
actions,  to  do  them  in  His  presence  and  in  union  with 
Jesus  when  He  was  on  the  earth  ; nevei  deliberately  per- 


278 


PARTICULAR  EXAMEN. 


mit  ourselves  the  least  fault,  the  least  negligence  ; punish 
ourselves,  impose  on  ourselves  a penance  the  moment  we 
liave  failed  in  our  duty,  or  rendered  ourselves  guilty  of  any 
fault. 

Is  it  thus  that  we  have  done  ? Have  we  taken  the  fitting 
precautions  to  keep  ourselves  from  falling  into  lukewarm- 
ness, or  to  escape  from  it  promptly  if  unhappily  we  have 
fallen  into  so  fatal  a state?  Let  us  try  to  follow  the  counsel 
which  St.  Paul  gives  us  : Rise  thou  that  steepest,  and  rise  from 
the  dead  ; and  Christ  shall  enlighten  thee^  And  this  warning 
of  the  wise  man  : How  long  wilt  thou  sleep,  0 sluggard  f 
When  wilt  thou  rise  out  of  thy  sleep? — Piiov.  vi.  9. 

Pause. 

Act  of  Contrition. — My  God,  everything  tells  me  that  I 
am  lukewarm  ; often  I pray  badly  ; I am  distracted,  vola- 
tile, little  fervent  in  my  exercises  ; I am  the  slave  of  my 
senses  and  my  inclinations  ; I do  scarcely  anything  to 
correct  myself.  O,  I pray  Thee,  have  pity  on  me  ; pardon 
me  the  past,  and  assist  me  in  the  future  ; I ask  Thee  this 
grace  by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

I make  the  resohdion  to 


ONE  HUNDRED  AND  SEVENTY-FIFTH  SUBJECT. 

COMPARISON  BETWEEN  THE  FERVENT  AND  THE  LUKEWARM 
RELIGIOUS. 

By  their  fruits  ye  shall  know  them. — St.  Matt.  vil.  16. 

The  fervent  religious  places  all  his  happiness  in  the  ex- 
ercises of  piety,  and  in  the  practice  of  his  rules  ; thus  he 
does  not  dispense  himself  from  them  except  in  extreme  ne- 
cessity. The  lukewarm  religious,  on  the  contrary,  only 
acquits  himself  of  his  exercises  of  piety  with  negligence, 
and  insensibly  loses  all  taste  for  them. 

1 Ephe.  y.  14. 


FERVENT  AND  LUKEWARM  RELIGIOUS. 


279 


The  fervent  religious  fulfils  his  duties  with  scrupulous 
fidelity.  The  lukewarm  having  attained  a certain  degree 
of  remissness,  violates  them  at  every  moment  and  without 
scruple. 

The  fervent  fears  even  the  shadow  of  sin.  The  luke- 
■warm  does  not  fear  it  even  on  the  most  dangerous  occa- 
sions. 

The  fervent  is  always  recollected ; avoids  with  fear  every- 
thing which  might  distract  him.  The  lukewarm  lives  in 
a state  of  continual  distraction  ; he  likes  only  that  which 
enables  him  to  pass  the  time  with  the  least  possible  labor. 

The  fervent  flies  from  the  world,  for  fear  of  imbibing 
its  spirit ; the  lukewarm  seeks  it,  because  he  loves  trifling, 
forgetting  in  some  measure  what  he  is,  or  what  he  ought 
to  be. 

The  fervent  embraces  with  ardor  occasions  of  practising 
humility,  charity,  poverty,  mortification,  and  the  other 
virtues  of  his  state.  The  lukewarm  flies  from  them  with 
horror,  because  they  make  him  miserable. 

The  fervent  finds  all  things  eas}^,  all  light ; he  even  com- 
plains of  leading  a life  too  sweet,  too  comfortable  ; there- 
fore he  endeavors  to  add  some  privations  to  those  pre- 
scribed by  his  rules,  some  prayers  to  those  which  are  com- 
mon to  all.  The  lukewarm  finds  all  things  difficult,  all 
painful  ; he  complains  without  ceasing  of  the  weight  of 
his  yoke  ; thus  he  retrenches  as  much  of  it  as  he  can,  and 
if  he  subjects  himself  to  some  observance,  it  is  rather  to 
avoid  being  remarked  than  to  please  God. 

The  fervent  advances  more  and  more  in  virtue,  and  thus 
assures  his  perseverance  and  his  salvation.  The  lukewarm 
relaxes  more  and  more,  and  exposes  himself  to  greater 
miseries  for  this  world  and  for  the  next. 

The  fervent  religious  becomes  by  his  fidelity  the  glory 
of  Jesus  Christ,  the  joy  of  the  angels,  the  honor  of  religion, 
the  example  of  his  brothers,  and  the  blessing  of  the  com- 


280  PAETICULAR  EXAMEN. 

munity  where  he  resides.  The  lukewarm,  on  the  contrary, 
having  become  the  slave  of  his  nature,  and  of  his  sluggish- 
ness, will  soon  be  the  opprobrium  of  Jesus  Christ,  the 
grief  of  the  angels,  the  disgrace  of  his  institute,  the  scan- 
dal of  his  brothers  ; the  older  he  is  the  more  authority  he 
has,  the  more  he  is  raised  in  honor,  the  more  evil  he  does. 

Finally,  the  fervent  religious  finds  himself  in  religion  as 
in  an  anticipated  paradise  ; he  who  is  lukewarm  finds  him- 
self there  as  in  a sort  of  hell,  and  furthermore,  he  draws  upon 
himself  the  maledictions  pronounced  against  the  lukewarm, 
against  those  who  do  the  work  of  the  Lord  deceitfully.'^ 

Let  us  examine  what  is  our  conduct,  what  are  our 
habits.  Let  us  give  judgment  on  our  state  ; let  us  take 
some  good  resolution,  and  let  us  not  forget  this  word  : 
Because  thou  art  lukewarm,  and  neither  cold  nor  hot,  I will  be- 
gin to  vomit  thee  out  of  my  mouth. — Apoc.  iii.  16. 

Pause. 

Act  of  Contrition. — It  is  indeed  through  my  fault,  O 
my  God,  if  I have  not  been  happy  in  religion,  despite  the 
favors  with  which  Thou  hast  loaded  me.  Alas ! I have 
been  so  unfaithful  to  my  duties,  so  lukewarm,  so  negli- 
gent, so  abandoned  to  myself  and  to  my  inclinations — but 
I repent  of  it  with  all  my  heart,  and  I conjure  Thee  to 
grant  me  grace  and  mercy,  through  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HIJNDEED  AND  SEVENTY-SIXTH  SUBJECT. 

UNHAPPINESS  OF  BEING  ALWAYS  THE  SAME. 

Why  stand  you  here  ail  the  day  idle. — Matt.  xx.  6. 

Wicked  and  slothful  servant thou  shouldst  have  committed  my 

money  to  the  banker. — Ibid.  xxv.  20. 

To  be  always  the  same  is  to  lead  a life  of  habit ; that  is 

’ Jcr.  xlviii.  10. 


-UNHAPPINES  OF  BEING  ALWAYS  THE  SAME.  281 

to  say,  to  do  every  day  the  same  things,  the  same  exer- 
cises, with  the  same  indifference,  the  same  imperfections. 

To  be  always  the  same,  is  to  have  the  same  slothf nines s 
in  meditations  and  prayers,  the  same  routine  in  the  exer- 
cise of  our  functions  ; to  make  our  examens  without  detail 
and  without  amendment ; our  confessions  without  any  re- 
sult, and  always  with  the  same  faults  for  months,  for  en- 
tire years  ; our  communions  without  profit  for  our  perfec- 
tion. 

To  be  always  the  same  would  seem  to  indicate  that  one 
has  no  more  defects,  no  more  virtues  to-day  than  hs  had 
at  the  commencement  of  his  vocation  ; but  the  masters  of 
a spiritual  life  assure  us  that  this  is  not  possible  ; that  we 
are  compelled  to  advance  or  to  recede,  to  mount  or  to  de- 
scend, to  gain  or  to  lose.  A barcpie  without  anchor  is  un- 
able to  rest  in  the  same  spot  on  a rapid  river  ; it  is  neces- 
sary that  the  mariner  row  to  make  it  ascend  the  stream, 
or  verily  it  will  be  dragged  down  by  the  current.  It  is  so 
with  us  ; we  must  battle  against  the  devil,  the  world,  and 
the  fiesh,  or  we  shall  be  dragged  down  by  the  torrent  of 
the  vices  and  the  evil  inclinations  of  our  nature. 

He  who  is  receiving  continually  without  giving  back 
anything,  augments  his  debts,  and  renders  himself  more 
and  more  responsible  ; behold  our  position.  God  accords 
to  us  a multitude  of  graces  ; we  must  correspond  to  them, 
or  the  abuse  of  these  graces  will  render  us  culpable.  It  is 
necessary  that  our  confessions  should  purify  us,  that  our 
meditations  should  detach  us  from  ourselves,  and  unite  us 
to  God  more  and  more. 

Let  us  make  without  delay  a serious  scrutiny  of  our- 
selves. Let  us  see  how  it  is  with  us,  in  considering  the 
means  that  we  ought  to  have  emplo3md  to  advance  in  vir- 
tue. Our  defects,  instead  of  diminishing  may  they  not 
have  increased  ? Our  virtues,  in  place  of  augmenting  and 
perfecting  themselves,  may  they  not  have  grown  weak  ? 


282 


PARTICULAR  EXASIEN. 


Let  iis  consider  that  if  it  is  a great  evil  to  be -always  the 
same,  it  is  a much  greater  evil  to  fall  from  our  first  fervor. 
It  would  indeed  be  a cause  to  cover  us  with  confusion,  if 
we  were  obliged  to  acknowledge  ourselves  less  pious,  less 
regular,  less  courageous  for  good  than  at  the  beginning  of 
our  vocation. 

Let  us  think  well  of  it ; the  thing  is  important ; and  let 
us  not  expose  ourselves  to  hear  these  terrible  words  ad- 
dressed to  us.  Take  ye  away,  therefore,  the  talent  from  him.^ 
Bind  his  hands  and  feet  and  cast  him  into  exterior  darkness; 
there  shall  he  weeping  and  gnashing  of  teeth. — St.  Matt. 
xxii.  13. 

Pause. 

Act  of  Contrition. — O my  God ! how  many  bitter  things 
Thou  dost  write  against  me  in  the  book  of  Thy  judgment! 
I have  scarcely  drawn  any  profit  from  so  many  means  of 
salvation,  from  so  many  graces  1 I have  left  so  many  good 
resolutions  without  effect  I Pardon,  Lord  God  of  Mercy, 
pardon,  pardon,  through  that  mercy  which  I should 
already  have  wearied  had  it  not  been  infinite.  Pardon, 
through  the  merits  of  Jesus  Christ,  and  the  intercession  of 
Mary,  the  Mother  of  Mercy. 

I make  the  resolution  to 


ONE  HUNDKED  AND  SEVENTY-SEVENTH  SUB- 
JECT. 

PRESENCE  OF  GOD. 

Whither  shall  I flee  from  Thy  face  ? — Ps.  cxxxviii.  7. 

God,  by  His  immensity,  is  present  everywhere  ; He  sees 
everything.  He  hears  everything  : He  penetrates  every- 
thing. Thou  hast  understood  my  thoughts  afar  off,  said  David, 
my  path  and  my  line  Thou  hast  searched  out.  And  Thou  hast 


1 St.  Matt.  XXV.  25. 


2 Job  xiii.  26. 


PRESENCE  OF  GOD. 


233 


forcsem  da  my  ways ; for  there  is  no  speech  in  my  tongue. 
' If  1 ascend  into  heaven,  Thou  art  there;  if  I descend  into  hell, 
I Tiiou  art  present.  If  I take  my  wings  early  in  the  morning, 
I and  dwell  in  the  uttermost  parts  of  the  earth,  even  there  also 
j shall  Thy  hand  lead  me.’ 

! Yes,  we  are  more  in  God  than  a fish  is  in  water  in  the 
I middle  of  the  ocean  ; more  filled  with  His  presence  than 
; the  sponge  is  penetrated  with  water  at  the  bottom  of  the 
I sea ; more  surrounded  by  His  immensity  than  an*  atom 
I which  flies  in  the  air  is  with  light  in  the  noon  of  the  bright- 
est day.  Not  a glance  of  my  eye,  not  a movement  of  my 
finger,  not  a beat  of  my  heart,  not  a thought  of  my  mind, 
escapes  His  notice  ! By  day  I am  in  His  presence,  and  by 
night  He  watches  by  my  bed ! Abroad  as  at  home,  in 
public  as  in  solitude.  He  sees  me,  He  examines  me,  He 
I hears  me ! 

Let  us  see  now  if  we  have  well  realized  this  great  truth, 
es])ecially  when  tempted  to  offend  God.  Have  we  thought 
of  that  eye  which  sees  all  things,  of  that  ear  which  hears 
all  things,  of  that  hand  which  records  all  things  ? Have 
we  felt,  with  St.  Augustine,  that  God,  being  in  all  places, 
we  ought  not  to  sin  anywhere  ? 

Is  it  thus  that  we  understand  and  that  we  practise  the 
exercise  of  the  presence  of  God?  Do  we  consider  it  an 
honor  to  recalt  this  holy  presence  ? Do  we  take  efficacious 
means  to  prevent  ourselves  being  led  away  from  it?  Do 
we  re-animate  ourselves  from  time  to  time  with  the  desire 
to  belong  to  God,  and  to  be  His  to  the  full  extent  of  the 
powers  of  our  soul ; that  is  to  say,  to  the  full  extent  of 
our  mind,  to  know  Him  and  to  think  of  Him  ; of  our  will 
to  love  Him  and  to  serve  Him  ; of  our  memoi'y  to  remem- 
ber Him  and  His  benefactions  ? 

Have  we  not  voluntarily  occupied  ourselves,  either  in- 
wardly or  outwardly,  with  useless  things  which  cause 


’ Ps.  cxxxvii.  3,  10. 


284 


r^VETICULAR  EXAMEN. 


such  great  distraction  to  the  mind  and  the  li«art,  and 
which  are  the  source  of  a multitude  of  faults?  Ls  this 
not  what  we  have  often  experienced,  and  which  should 
oblige  us  to  say,  with  David  : To  Thee  only  have  I sinned, 
and  have  done  evil  before  Thee  ? — Ps.  1.  G. 

Pause. 

Act  of  Contrition. — Yes,  Lord,  Thou  art  here,  and  it 
is  in  Thy  presence  that  I renounce  all  the  evil  that  I have 
done  in  Thy  sight  and  before  Thy  face;  grant  me  the  favor 
no  more  to  forget  Thy  holy  presence,  so  that  I may  be  no 
more  exposed  to  offend  Thee  so  easily ; I ask  Thee  this 
grace  by  the  merits  of  Jesus  Christ  and  the  intercession 
of  Mary. 

I make  the  resolution  to 


ONE  HUNDEED  AND  SEVENTY-EIGHTH  SUBJECT. 

FRUITS  OF  THE  PR.ESENCE  OF  GOD. 

I set  the  Lord  always  in  my  sight,  for  He  is  at  my  right  hand,  that  I be 
not  moved.  Therefore  my  heart  hath  been  glad. — Ps.  xv.  8. 

Walk  before  me,  and  be  perfect,^  said  the  Lord  Himself  to 
the  holy  patriarch  Abraham;  and  indeed  with  what  atten- 
tion would  we  not  perform  our  actions  from  morning  until 
evening,  if  we  considered  that  God  is  there  present ; that 
He  sees  us,  that  He  examines  us,  that  He,  so  to  say,  notes 
our  conduct ! What  would  not  our  vigilance  be  over  our 
thoughts,  our  words,  our  actions,  our  steps ! With  what 
care  would  we  not  watch  over  our  eyes,  our  tongue,  over 
all  our  senses,  if  we  were  well  impressed  with  the  truth 
that  God  is  there  ! 

How  would  we  dare  to  dwell  upon  thoughts  of  danger- 
ous things,  if  we  considered  that  God  penetrates  the  most 
secret  recesses  of  our  heart  ? How  would  we  dare  to  look 


’ G^^n.  xvii.  1. 


FRUITS  OF  THE  PRESENCE  OF  GOD. 


285 


upon  that  which  we  ought  not  to  see,  to  do  that  which  is 
forbidden  to  us,  if  we  considered  that  God  is  there,  that  it 
is  He  who  gives  sight  to  our  eyes,  power  to  our  tongue, 
action  to  our  feet  and  hands? 

Let  us  think  then  of  God  in  all  the  circumstances  of  our 
life  ; in  tribulation  He  will  console  us  ; in  our  trials  He 
will  sustain  us  ; in  our  prayers  He  will  animate  them  ; in 
our  recreations  He  will  sanctify  them  ; tiiat  is  to  say,  let 
us  walk  in  the  presence  of  God,  let  us  act  in  the  presence 
of  God,  and  we  shall  soon  be  perfect. 

Is  it  thus  that  we  do?  Ho  we  not  often  fear  the  eye  of 
man  more  than  the  eye  of  God  ? Are  we  careful  to  recall 
to  ourselves  this  presence  of  God,  when  for  a little  time 
we  may  have  forgotten  it  ? Is  there  not  in  our  heart  a 
cherished  object  of  which  we  think  more  frequently  than 
of  God,  and  why  is  it  there  ? Hoes  not  God  suffice  us  ? 
If  we  are  feeble  against  our  enemies,  if  temptation  over- 
comes us,  if  we  fall  so  often,  it  is  our  fault,  for  The  eyes  of 
the  Lord  behold  all  the  earth,  and  give  strength  to  those  who 
with  a perfect  heart  trust  in  Him. — II.  Paral.  xvi.  9. 

Pause. 

Act  of  Contrition. — O my  God  ! for  many  past  years  I 
should  have  been  perfect  if  I had  put  in  practice  the  ex- 
cellent means  which  Thou  Thyself  hast  given  me,  of  walk- 
ing in  Thy  presence.  I blush  for  my  negligence,  I ask 
Thee  pardon  for  it  with  all  my  heart,  and  I pray  Thee, 
through  the  merits  of  Jesus  Christ  and  the  intercession 
of  Mary,  no  longer  to  peianit  that  I forget  Thee,  O Thou 
whc  art  my  strength  and  all  my  treasure. 

/ make  the  resolution  to 


286 


PARTICULAR  EXAMEN. 


ONE  HUNDRED  AND  SEVENTY-NINTH  SUBJECT. 

RECOLLECTION. 

All  the  glory  of  the  king’s  daughter  is  within. -Ps.  xliv.  14. 

Recollection  is  a virtue  by  wbicli  the  religious  applies 
himself  to  enter  often  into  himself,  to  take  possession  of 
tlie  faculties  of  his  soul,  to  gather  together,  so  to  say,  his 
senses,  in  order  to  maintain  himself  in  the  presence  of 
God,  and  to  establish  himself  in  an  interior  and  an  exte- 
rior disposition,  capable  of  pleasing  this  Divine  Master, 
and  of  edifying  his  neighbor.  There  are  then  two  kinds 
of  recollection,  the  interior  and  the  exterior. 

Interior  recollection  consists  in  banishing  from  our  mind 
every  worldly,  earthly,  distracting,  or  even  useless  thought, 
in  order  to  keep  it  united  to  God  ; it  consists  in  removing 
from  our  memory  every  recollection  which  would  lead  it 
towards  earthly  objects,  capable  of  causing  us  to  forget 
the  blessings  of  God,  His  amiability.  His  greatness,  what 
we  owe  to  this  good  Master,  what  we  hope  from  Him  ; in 
a word,  in  detaching  our  hearts  from  every  created  object, 
to  attach  it  to  God  alone. 

Exterior  recollection  consists  in  modesty  in  looks,  in  si- 
lence of  the  tongue,  moderation  in  our  undertakings,  and 
reserve  in  our  whole  deportment. 

Is  it  thus  that  we  practise  recollection  ? Have  we  sought 
God  in  our  heart,,  where  He  is  well  pleased  to  dwell  when 
we  are  faithful  to  recollection  ? Have  we  loved  to  retire 
to  solitude,  avoiding  useless  and  distracting  conversa- 
tions ? Have  we  cared  to  separate  ourselves  in  heart  and 
mind  from  all  the  things  of  the  world,  in  order  to  occupy 
ourselves  more  easily  and  more  efficaciously  with  God  ? 

Have  we  cared  to  study  what  concerns  our  employment, 
without  meddling  in  the  affairs  of  others  ? Do  we  close 
our  ears  to  the  news  of  the  world,  so  that  our  imagination 
and  our  memory  may  be  more  engaged  in  the  things  of 


NECESSITY  OF  RECOLLECTION.  287 

God  ? Do  we  often  commune  with  ourselves,  to  raise  our- 
selves to  God,  and  to  fill  ourselves  with  His  spirit  ? 

What  use  do  we  make  of  our  eyes  ? of  our  tongue  ? and 
of  all  our  senses  ? 

Do  we  prove  by  our  modest  demeanor  in  the  house,  in 
the  streets,  in  our  intercourse  with  our  brothers  and  with 
the  world,  that  we  believe  in,  and  respect  the  presence  of 
God  ? Is  it  not  for  us,  rather  than  for  himself,  that  the 
Patriarch  Jacob  exclaimed  : Indeed,  the  Lord  is  in  this  place, 
and  I knew  it  not  ? — Gen.  xxviii.  16. 

Pause. 

Act  of  Contrition. — What  folly,  O my  God,  to  expect 
to  indulge  in  the  vagaries  of  my  mind  and  of  my  senses, 
whilst  leading  the  religious  life  I so  voluntarily  embraced  ! 
Yes,  I have  deceived  myself  in  seeking  happiness  in  frivol- 
ities, since  it  can  only  be  found  within  myself,  by  a pious 
and  serious  recollection.  I ask  Thy  pardon,  O my  God, 
for  all  the  faults  which  distractions  have  caused  me  to 
commit.  I pray  Thee  to  grant  me,  through  the  merits  of 
Jesus  Christ  and  through  the  intercession  of  Mary,  the 
grace  of  a holy  and  a perfect  recollection. 

I make  the  resolution  to 


ONE  HUNDKED  AND  EIGHTIETH  SUBJECT. 

NECESSITY  OF  RECOLLECTION. 

The  Lord  is  not  in  the  wind, the  Lord  is  not  in  the  earthquake.— 

III.  Kings  xix.  II. 

A soul  without  recollection  is  like  the  highway  on  which 
the  seed  fell ; all  the  thoughts,  all  the  affections,  all  the 
projects,  all  the  designs  which  occupy  it,  are  like  so  many 
travellers,  who  trample  under  foot  the  graces,  the  inspira- 
tions, the  virtuous  sentiments  which  God  has  placed  there. 
Lt  is  like  a house,  having  a great  number  of  apertures, 
none  of  which  are  closed,  either  by  doors  or  by  sashes  ; 


288 


PARTICULAR  EXAMEN. 


robbers,  comers  and  goers,  birds  of  prey,  and  even  unclean 
animals,  all  have  equal  access  ; the  good  only  never  enter. 

In  this  fatal  condition,  how  can  we  occu])y  ourselves 
with  God,  walk  in  His  presence,  live  His  life,  hear  the 
voice  of  grace,  follow  its  movements,  its  inspirations? 
How  can  we  enter  into  ourselves  to  prepare  ourselves  for 
meditation  and  prayer,  for  the  examination  of  our  con- 
science ? How  can  we  find  enjoyment  in  the  company  of 
our  brothers,  in  pious  conversations,  holy  reading,  a fre- 
quentation  of  the  Sacraments  ? How  can  we  protect  our- 
selves from  the  spirit  of  the  world,  from  the  impressions 
which  its  maxims,  its  usages,  its  ways  of  speaking  and 
thinking,  ma}’^  make  on  our  heart  and  our  senses,  if  we  are 
not  faithful  to  recollection  ? How  can  we  preserve  the 
spirit  of  our  calling,  and  even  the  grace  of  God,  if  we  give 
ourselves  up  to  the  effervescence  of  our  imagination  and 
to  the  empire  of  our  senses,  if  we  have  neither  modesty 
nor  reserve  ? The  more  there  is  of  human  in  the  conduct 
of  our  life,  the  less  there  is  of  divine ! but  almost  every- 
thing is  human  without  the  practice  of  recollection  ; there 
is,  then,  scarcely  anything  of  divine  in  the  distracted  soul. 

Let  us  see,  now,  whnt  is  our  conduct.  Do  we  use  the 
means  which  are  given  us  to  preserve  ourselves  in  recol- 
lection ? 

Have  we  cared  to  fill  our  mind  with  lofty  thoughts  and 
our  heart  with  holy  affections  ? To  separate  ourselves 
from  everything  which  has  power  to  distract  us,  as  inter- 
course abroad,  useless  conversations,  the  embarrassment 
of  affairs  which  do  not  concern  us  ? 

Do  we  watch  over  ourselves,  over  our  senses,  and  espe- 
cially over  our  eyes  and  our  tongue,  frightful  sources  of 
distractions,  and  even  of  sin  ? 

Do  we  respect  order  in  the  house  ? Do  we  keep  ‘the 
rules  of  modesty  and  reserve  in  our  steps,  in  our  demean- 
or, and  in  our  whole  exterior  ? Do  we  think  of  what  tha 


PRACTICE  OF  RECOLLECTION. 


289 


Holy  Spirit  tells  us  : A man  is  known  by  his  look ; and  a 
wise  man,  when  thou  meetest  him,  is  known  by  his  countenance. 
The  attire  of  the  body  and  the  laughter  of  the  teeth  and  the  gait 
of  a man  shoio  what  he  is. — Eccles.  xix.  26. 

Pause. 

Act  of  Contrition. — How  many  graces  I have  lost,  how 
many  faults  I have  committed,  and  how  many  sins,  per- 
haps, I have  been  guilty  of,  through  my  distraction  ! I 
sliould  without  doubt  be  appalled  if  I could  compare 
what  I am  with  what  I might  have  been,  if  I had  prac- 
tised recollection  ! Thou  knowest  it.  Lord I ask 

pardon  for  these  faults,  by  the  merits  of  Jesus  Christ,  and 
by  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HTJNDKED  AND  EIGHTY-EIKST  SUBJECT. 

FRUITS  OR  ADVANTAGES  WHICH  THE  PRACTICE  OF  RECOLLECTION 
PROCURES. 

His  place  is  in  peace.— Fs.  Ixxv.  3. 

Kecollection  is  one  of  the  most  important  practices  of 
the  religious  life  ; it  is  the  soul  and  principal  element  of 
it.  We  acquire  a habit  of  recollection  only  by  degrees, 
and  by  a great  fidelity  to  the  mortification  of  our  senses, 
and  above  all,  of  our  curiosity  ; but  the  benefits  of  this 
practice  are  so  abundant,  that  we  should  neglect  nothing 
in  order  to  preserve  them  for  ourselves. 

Recollection  detaches  from  the  things  of  this  world,  pre- 
serves faith  and  purity  in  the  heart,  procures  peace  for  the 
soul,  facilitates  the  practice  of  prayer  and  meditation,  and 
is  the  source  of  all  manner  of  consolations.  It  renders 
the  soul  capable  of  the  greatest  efforts,  either  in  conquer- 
ing her  passions,  or  in  acquiring  the  virtues  still  wanting. 

While  a dissipated  soul  suffers  herself  to  be  almost  al- 


290 


rARTICULAR  EXAMEN. 


'svays  luirried  along  by  the  inclinations  of  corrupt  nature, 
falls  into  distractions,  forgetfulness  of  God  and  the  duties 
of  its  state,  the  recollected  soul,  on  the  contrary,  nour- 
ishes herself  with  God,  advances  in  virtue,  and  passes  holy 
and  liapp}^  days. 

Let  us  see  now  how  it  is  with  us  in  this  respect.  Are 
we  recollected  ? Are  we  distracted,  and  how  do  we  re- 
mark it?  Do  we  often  think  of  God?  Do  we  remove 
from  our  mind  all  that  might  distract  it  ? Do  we  uproot 
from  our  heart  every  sentiment  which  is  not  for  God  and 
which  has  not  Him  for  its  object  ? How  do  we  govern  our 
senses  ; what  empire  have  we  over  our  eyes,  over  our 
tongue,  over  our  inclinations  ? Do  we  consider  that  if 
the  presence  of  God  does  not  make  our  happiness  in  this 
world,  its  privation  will  make  our  misery  in  the  other  ? 
Let  us  apply  ourselves  then  to  the  practice  of  recollec- 
tion, and  let  us  say  with  David  : As  the  eyes  of  servants  are 
on  the  hands  of  their  masters,  so  are  our  eyes  unto  the  Lord  our 
God. — Ps.  cxxii.  2. 


Pause. 

Act  of  Contrition. — Of  what  riches  have  I not  deprived 
myself  until  this  day,  by  my  frivolity  and  my  little  faith- 
fulness to  the  practice  of  recollection  ! I deplore  in  Thy 
presence,  O my  God,  both  the  losses  I have  suffered  and 
the  faults  I have  committed.  Deign  to  pardon  me,  then, 
by  the  merits  of  Jesus  Christ  and  by  the  intercession  of 
Mary,  and  to  grant  me  the  grace  to  apply  myself  hence- 
forth to  recollection  with  all  the  fidelity  which  Thou  dost 
demand  of  me. 

1 make  the  resolution  to 


DISSIPATION. 


291 


ONE  HUNDRED  AND  EIGHTY-SECOND  SUBJECT 

DISSIPATION. 

The  bewitching  of  vanity  obscureth  good  things,  and  the  wanderings  ot 
concupiscence  overturneth  the  innocent  mind. — Wis.  iv.  12. 

Dissipation  is  the  state  of  a man,  fickle,  frivolous,  always 
ready  to  talk,  to  trifle,  to  go  and  come,  without  reflection 
and  without  motives. 

Dissipation  is  one  of  the  greatest  impediments  to  the 
spiritual  life,  to  meditation,  to  the  spirit  of  faith,  as  we 
learn  from  aesthetic  authors  ; it  may  even  destroy  in  some 
hours  graces  acquired  by  entire  months  of  painful  eftbrts, 
causes  us  to  lose  the  benefits  of  a good  meditation,  and 
even  of  a good  retreat,  to  scandalize  our  neighbor,  and  to 
sow  disorder  in  a community. 

A distracted  soul  will  never  be  a soul  of  meditation,  of 
prayer,  of  love  for  God  ; she  will  do  little  good  for  herself, 
will  be  little  useful  to  her  neighbor,  and  what  is  still  worse, 
she  will  be  little  agreeable  to  God. 

Let  us  examine  now  how  it  is  with  us  in  regard  to  this 
unhappy  defect.  Do  we  observe  order  in  our  community  ? 
Are  we  not  for  others,  subjects  of  trouble  and  derange- 
ment ? Do  we  observe  a fitting  reserve  in  our  steps,  in 
our  intercourse  with  our  brothers,  in  our  manner  of  acting, 
of  speaking,  of  laughing  ? Are  we  faithful  to  the  silence 
prescribed  by  the  rules,  either  for  the  times,  the  places, 
and  the  circumstances  of  life  ? 

Let  us  look  upon  ourselves  in  this  mirror,  and  if  we  re- 
cognize our  likeness,  let  us  hasten  to  correct  ourselves,  for 
the  remedies  to  this  evil  should  be  applied  promptly. 
Justly  alarmed  at  this  menace  of  the  prophet,  with  deaola- 
lion  shall  the  earth  he  laid  ivaste,  and  it  shall  be  utterly  spoiled 
let  us  avoid  such  misery,  and  let  us  follow  the  example  of 
holy  King  David,  who  cried  out : I loill  keep  my  strength  tc 
Thee,  for  Thou  art  my  protector. — Ps.  Iviii.  10. 

' Isaias  xxiv.  3. 


292 


rAllTICULAR  EXAMEN. 


Pause. 

Acr  OF  CoNTEiTioN. — I avow  it,  to  my  shame,  Lord,  that 
hitherto  I have  not  reflected  on  tlie  danger  and  the  fatal 
consequences  of  disposition  ; for  this  reason  I have  aban- 
doned myself  to  it  so  easily,  and  even  without  scruple.  I 
acknowledge  this  day  my  wrong  doings,  and  I deplore 
them  seriously.  I pray  for  Thy  pardon,  and  I conjure 
Thee,  by  the  merits  of  Jesus  Christ,  and  the  intercession 
of  Mary,  to  give  me  so  much  aversion  to  this  fault,  that  I 
shall  no  more  fall  into  it  volmitarily. 

I make  the  resolution  to 


ONE  HUNDRED  AND  EIGHTY-THIRD  SUBJECT. 


ON  KEEPING  WATCH  OVER  THE  HEART. 
My  son  give  me  thy  heart. — Prov.  xxiii.  26. 


We  hold  from  God  all  that  we  possess  ; we  ought  then 
to  do  Him  homage  with  all  that  we  are,  and  all  that  we 
have.  But  that  which  he  demands  with  most  earnestness 
is  our  heart.  He  wishes  it  entire  ; he  desires  that  all  the 
affections,  all  the  sentiments  of  this  heart  may  be  for  Him. 
In  vain  would  we  give  Him  all  things  else,  if  we  should  re- 
serve our  heart  he  would  reject  our  gifts  and  our  presents. 

But  to  render  this  heart  worthy  of  Him,  it  is  necessary 
that  it  be  void  of  all  earthly  affection  ; it  is  necessary  that 
it  be  filled  with  grace  and  holiness  ; it  is  necessary  that  it 
be  pure  and  innocent. 

Nevertheless,  it  is  not  for  His  benefit  that  God  demands 
our  heart,  it  is  for  our  own  ; it  is  to  render  us  happy  in 
this  world  and  the  next ; in  this  world,  by  the  sweetness 
and  consolation  with  which  he  desires  to  load  us,  and  in 
the  next,  by  the  immense  recompense  which  he  j)i'oniises 


us. 

On  the  other  side,  the  Devil  also  demands  our  heart ; 
and  in  order  to  usurp  the  possession  of  it  he  calls  to  his 


I 


ON  KEEPING  WAICJH  OVER  THE  HEART. 


293 


assistance  as  auxiliaries,  the  world  and  our  own  inclina.- 
tions. 

The  world  speeds  before  our  eyes,  its  pomps,  its  vanities, 
its  false  pleasures  ; we  must  repulse  its  deceitful  offers, 
must  never  lend  an  ear  to  them. 

Our  inclinations  and  our  senses  also  seek  to  win  over 
^ our  heart,  to  despoil  it  of  the  treasure  of  grace,  and  to  sep- 
arate it  from  God.  It  is  necessary  to  repress  them,' to 
combat,  to  conquer  them  ; to  preserve  a retirement,  a 
modesty  of  the  eyes,  silence.  It  is  necessary  to  guard  our 
heart  as  a miser  does  his  treasure  ; to  keep  it  closed  to 
every  sentiment  too  humane,  to  detach  it  from  all  earthly 
affections. 

Let  us  examine  now  what  has  been  our  conduct  on  this 
subject.  Have  we  considered  that  God  alone  merits  all 
the  affections  of  our  hearts  ? That  he  wishes  to  possess  it 
entire  ? And  have  we  not  been  so  unjust  as  to  wrest  it 
from  Him  and  bestow  it  on  creatures  ? Have  we  watched 
over  ourselves  so  as  to  permit  nothing  which  might  dis- 
please God,  to  enter  into  this  heart  ? To  encourage  our- 
selves, to  guard  our  heart  well,  let  us  often  say  with  the 
Psalmist  : Thou  art  the  God  of  my  heart,  and  the  God  that  is 
my  portion  forever. — Ps.  Ixxii.  26. 

Pause. 

Act  of  Contrition. — O my  Saviour,  Jesus ! Thou  didst 
give  me  a heart  only  that  I might  consecrate  it  to  Thee. 
But,  alas ! this  heart,  which  should  only  beat  for  Thee, 
sigh  only  after  Thee  ; I have  too  often  attached  it  to  crea- 
tures to  Thy  prejudice.  I have  snatched  it  from  Thee, 
this  heart  which  Thou  hast  bought  so  dearly  ; I have  de- 
graded it,  I have  debased  it ! It  is  with  the  most  bitter 
gi’ief  that  I admit  it  at  this  moment ; I ask  Thy  pardon 
through  the  merits  of  Thine  adorable  heart,  and  tiirough 
the  intercession  of  the  immaculate  heart  of  Mary. 

I make, the  resolution  to 


294 


PAIlTTCULAn  EXAMEN. 


ONE  HUNDRED  AND  EIGHTY- FOURTH  SUBJECT. 

THE  SPIRIT  OF  THE  W O R li  D . 

We  have  recoivecl,  not  the  spirit  of  this  world,  but  the  spirit  that  is  of 
God.— I.  Cor.  ii.  12. 

tlie  spirit  of  the  world  we  understand,  not  the  man- 
ner of  speaking,  of  acting,  or  of  thinking  of  snch  or  snch 
a person  in  particnlar,  bnt  strictly,  whatever  there  is  of 
evil  in  a certain  ensemble  of  actions,  of  words,  of  manners, 
which  obtain  in  the  world,  and  which  lead  to  nndne  at- 
tachment to  possessions,  to  honors,  to  pleasures,  to  the 
gratification  of  the  senses,  which  alienate  from  virtue,  and 
turn  aside  from  the  way  of  salvation. 

The  spirit  of  the  world  is  sin,  and  all  which  leads  to  it  ; 
it  is  attachment  to  the  creature,  and  forgetfulness  of  the 
creator. 

To  have  the  spirit  of  the  world,  then,  is  to  suffer  oneself 
to  be  led  away  by  the  inclinations  of  nature,  by  a love  of 
the  things  of  this  world,  to  attach  oneself  to  riches,  to 
jileasures,  to  dangerous  amusements ; it  is  to  seek  lionors, 
comforts,  pleasures. 

He  who  has  the  spirit  of  the  world  desires  to  bring  him- 
self forward  to  make  an  appearance,  to  gain  importance  ; 
he  affects  the  manners  of  the  world,  its  usages,  its  habits  ; 
he  is  fond  of  discussing  its  joys,  its  advantages  ; he  endea  = 
vors  even  to  justify  them,  to  prove  indeed  that  they  are 
compatible  with  religion. 

He  who  has  the  spirit  of  the  world  willingly  busies  him- 
self with  what  concerns  it ; he  prides  himself  on  knowing 
the  news,  on  discusing  the  current  topics.  If  he  speaks  of 
piety,  of  religion,  he  freely  makes  it  understood  that  he  is 
neither  too  scrupulous  nor  too  severe,  and  that  he  is  above 
the  vulgar.  His  words  call  forth  many  a sigh,  by  reason 
of  their  frivolity  and  fatuity 

Let  us  see,  now,  what  is  our  conduct,  what  is  our  spnit. 


ON  VISITS  RECEIVEl). 


295 


Do  we  not  love  to  see  the  world  and  hold  communication 
with  it  ? Have  we  a useless  intercourse  with  no  one  ? Do 
we  not  busy  ourselves  with  some  affairs  which  are  not  oui 
duty?  Do  we  lo^e,  on  the  contrary,  the  hidden  life,  soli- 
tude, the  company  of  our  brothers,  simple  manners,  those 
little  privations  found  in  the  religious  life  ? Let  us  medi- 
tate holily  on  these  words  of  the  Apostle  St.  James  : Know 
ye  not  that  the  friendship  of  this  ivorld  is  the  enemy  of  God  ? 
Whoever,  therefore,  will  he  a friend  of  this  ivorld,  is  the  enemy 
of  God?  And  let  us  follow  the  advice  of  the  well-beloved 
disciple,  when  he  addresses  us  these  words  : Love  not  the 
ivorld,  nor  the  things  that  are  in  the  world. — I.  St.  John  xi.  15. 

Pause. 

Act  of  Contrition. — Alas  ! Lord,  I also  say  with  Theo, 
Woe  to  the  world ! but  at  the  same  time  I say,  Woe  to 
myself ! for  I yet  love  the  world,  and  the  things  of  the 
world.  I love  myself  too  much  ; and  this  love  causes  me 
to  desire  to  seek  the  sweetness,  the  consolations,  the  hon- 
ors of  this  world,  and  draws  me  into  sin.  Pardon  me. 
Lord,  this  opposition  which  I place  so  often  between  Thy 
maxims  and  my  conduct ; I ask  Thee  this  pardon  through 
the  merits  of  Thy  dolorous  passion,  and  Thy  death  on  the 
cross  ; and  through  the  intercession  of  Maiy,  Thy  holy 
Mother. 

I make  the  resolution  to 


ONE  HUNDKED  AND  EIGHTY-FIFTH  SUBJECT. 

ON  VISITS  RECEIVED. 

Deliver  me from  the  hand  of  strange  children,  whose  mouth  hath 

spoken  vanity.— Ps.  cxliii.  7. 

A religious  who  is  a man  of  society,  will  be  with  diffi- 
culty a man  of  prayer  ; for  he  who  loves  to  speak  much 
to  men,  speaks  ordinarily  little  with  God.  It  is  true  that 
one  cannot  make  himself  invisible  to  everybody,  and  we 
• St.  .James  iv.  4. 


296 


.rAllTICULAR  EX.\MEN. 


should  kuow  how  to  fulfil  a duty,  or  requite  a civility  ; but 
how  mau}^  abuses  on  the  side  of  this  duty ! How  many 
pretexts  put  forward  to  palliate  the  causes  of  time  lost  in 
the  parlor,  and  to  justify  long  absences  from  exercises  ! 

The  fault  would  be  much  greater,  and  the  danger  more 
imminent,  if  one  should  carry  imprudence  so  far  as  to 
court  such  visits,  and  above  all,  in  regard  to  certain  per- 
sons for  whom  he  might  feel  a certain  weakness  or  attrac- 
tion ; the  more  so  if  those  visits  be  frequent  to  the  house 
or  the  school,  and  if  they  be  prolonged.  What  scandal 
the  religious  would  give,  who,  meddling  in  the  affairs  of 
others  in  family  matters,  should  gather  around  him  a cer- 
tain set  of  confidants  or  idlers,  of  gossipping  women,  and 
those,  perhaps,  interested  in  such  assiduities ! 

Let  us  see,  now,  how  we  behave  in  the  visits  we  receive. 
Are  we  careful  to  say  nothing  but  what  is  necessary?  Not 
to  prolong  the  conversations  by  introducing  new  topics, 
by  adding  frivolous  remarks,  insignificant  narratives  ? 
Are  we  careful  in  them  never  to  wound  charity,  truth,  by 
words  contrary  to  the  respect  due  to  the  members  of  the 
clergy,  to  the  civil  authorities,  to  superiors  ? Do  we  pre- 
serve in  them  all  modesty  and  suitable  propriety,  espe- 
cially with  regard  to  persons  of  the  other  sex  ? Do  we 
introduce  into  them  some  sentiments  of  God,  of  religion, 
something  useful  to  salvation  ? 

Have  we  not  had  the  imprudence  to  procure  for  our- 
selves visits  useless,  or  even  dangerous,  and  capable  of 
causing  remarks,  of  giving  place  to  malignant  interpreta- 
tions ? Le't  us  remember  well,  that  it  is  particularly  dur- 
ing useless  visits,  that  the  devil  as  a roaring  lion  goeth  about, ^ 
finding  more  easily  occasion  to  inflict  a mortal  blow  on 
our  souls.  Let  us  put  in  practice  what  the  wise  man  says  : 
Open  nol  thy  heart  to  every  man  p but  treat  of  your  affairs 
with  a man  prudent,  and  fearing  God. 

2 Eccles.  viii.  22. 


St.  Peter  v.  8. 


GN  VISITS  EENDEllED. 


297 


Pause. 

Act  of  Contrition. — Ah,  my  Saviour,  I am  too  ignorant 
and  too  blind  to  discover  by  myself  all  the  hideous  snares 
of  which  the  devil  makes  use  to  effect  my  fall ; but  Thy 
Spirit,  Lord,  by  the  instrumentality  of  my  superiors,  may 
make  me  to  know  them  ; I will  consult  them  in  future, 
and  I shall  thus  avoid  failing  into  the  faults  tvhich  my  im- 
prudence has  caused  me  to  commit,  and  for  which  I most 
humbly  ask  Thy  pardon.  Grant  me  the  grace,  by  Thy  in- 
finite merits,  and  by  the  intercession  of  Mary,  to  be  faith- 
ful to  the  resolution  which 
I make  to 


ONE  HUNDEED  AND  EIGHTY-SIXTH  SUBJECT. 

ON  VISITS  RENDERED. 

Tobias  fled  from  the  company  of  all,  and  went  to  Jerusalem  to  the  tem- 
ple of  the  Lord. — Ton.  i.  5. 

An  ancient  pagan  author,  cited  in  the  Imitation  of  Jesus 
Christ,  exclaims  ; “ I have  never  been  among  men,  without 
returning  less  a man.”  Such  being  the  case,  as  experi- 
ence only  too  well  proves,  what  must  we  think  of  him  who 
desires  to  push  himself  forward,  to  hold  intercourse  with 
the  world,  to  pass  his  time  on  the  streets,  or  company- 
keeping ; to  procure  a rendezvous,  who  studies  the  means 
to  this  end,  who  seeks  every  occasion  to  bring  them 
about  ? 

What  would  we  think,  above  all,  of  a man  placed  over 
others,  who  would  permit  himself  these  useless  outgoings, 
these  visits  frequent  and  prolonged,  at  the  expense  of  his 
exercises,  at  the  expense  of  the  edification  which  he  ought 
to  give  to  his  subordinates  ? 

People  examine  the  why  and  the  wherefore  ; they  criti- 
cise the  futile  reasons  that  he  tries  vainly  to  allege  to  pal- 


208 


rAllTICULAR  EXAMEN. 


Hate  liis  conduct,  to  make  a diversion,  and  to  turn  atten- 
tion from  the  true  motives  which  animate  him. 

He  who  loves  visits,  who  throws  himself  into  them, 
proves  by  the  same  that  he  loves  neither  his  exercises  nor 
his  rules  ; he  proves  that  he  loves  neither  his  brothers,  nor 
their  company ; and  he  is  j^aid  in  return. 

He  imagines,  perhaps,  that  he  renders  himself  agree- 
able to  those  whom  he  visits,  and  more  frequently  he 
v/earies  them,  fatigues  them,  because  he  annoys  them,  dis- 
tracts them.  Those  only  who  have  something  to  gain  by 
him,  make  him  welcome,  for  their  amusement,  or  to  ad- 
vance their  interests  ; whilst  in  reality,  his  defects  and  his 
manners  are  ridiculed,  and  he  is  made  the  sport  of  the 
company. 

Let  us  examine  our  conduct  in  this  respect.  Do  we 
make  them  alone  or  accompanied  by  a brother  ? Of  what 
use  are  they  ? How  does  all  pass  ? Do  we  not  think  that 
the  more  we  are  known  the  less  we  shall  be  esteemed,  be- 
cause others  will  discover  in  us  more  defects  than  virtues? 
“It  happens  often  enough,”  says  the  author  of  the  Imita- 
tion, “ that  a person  unknown  is  esteemed  upon  his  good 
reputation  whom  we  dislike  as  soon  as  we  see.”  Do  we 
reflect  that  the  more  we  are  with  men  the  less  we  shall  be 
with  God  ? That  the  more  we  speak  to  men  the  less  facil- 
ity we  have  to  speak  to  God  ? Ah ! how  happy  we  should 
be  if  we  put  in  practice  this  counsel  of  the  wise  man  ; Speak 
not  any  thing  rashly,  and  let  not  thy  heart  he  hasty,  to  utter  a 
word  before  God.  For  God  is  in  heaven  and  thou  upon  earth, 
therefore  let  thy  words  he  few. — Ecol.  v.  1. 

Pause. 

Act  of  Contrition. — One  proof  that  I love  Thee  not 
enough,  O my  God,  I say  it  with  shame  and  sorrow,  one 
proof  that  I love  Thee  not  enough,  is,  that  I love  too  well 
to  pass  time  uselessly  with  men.  I desire  henceforth  to 
give  Thee  a better  pledge  of  my  love ; I ask  of  Thee  this 


INTERCOURSE  WITH  THE  WORLD. 


290 


grace  by  tbe  merits  of  Jesus  Christ,  and  by  the  intercession 
of  Mary. 

I make  the  resolution  to 


ONE  HUNDRED  AND  EIOHTY-SEVENTH  SUBJECT. 

DANGER  OF  INTERCOURSE  WITH  THE  WORLD. 

Love  not  the  world  nor  the  things  that  are  in  the  world.— 1.  St.  John 
ii.  15. 

A religious  dedicated  to  the  instruction  of  youth  must 
necessarily  have  some  intercourse  with  the  world,  with  the 
parents  of  his  pupils ; but  this  intercourse  Avill  not  be  de- 
trimental to  his  sanctification,  if  he  conforms  exactly  to 
the  prescriptions  of  his  rule,  because  God  will  be  with 
him,  and  grace  will  sustain  him.  It  is  not  so  with  him 
wdio  departs  from  this  rule,  who  desires  this  intercourse, 
who  takes  certain  precautions,  certain  measures  to  pro- 
cure these  interviews,  these  approaches,  to  prolong  them, 
to  hide  them,  even  under  pretext  of  good.  And  meantime 
it  is  so  easy  to  delude  ourselves,  to  deceive  ourselves ! We 
begin  by  some  looks,  some  words  ; these  looks,  these 
'words,  are  followed  by  desires  to  see,  to  speak,  to  commu- 
nicate together  more  frequently ; afterwards  come  little 
particular  attentions,  little  presents ; afterwards  pledges 
of  affection,  the  confidences  which  demand  secrecy.  Con- 
science makes  reproaches,  but  we  impose  on  it  silence  ; we 
hide  all  from  those  who  ought  to  know  all,  and  even  when 
w'e  began  in  the  spirit  Ave  end  always  by  the  flesh.  ^ 

These  connections  are  not  only  damnable  for  him  who 
procures  them,  they  are  furthermore  scandalous  for  those 
Avho  are  the  object  of  them,  and  for  those  who  are  the  wit- 
nesses of  them,  for  every  thing  is  known,  every  thing  is 
divined. 

Woe,  then  to  him  who  permits  himself  thus  to  be  led  by 
1 Gal.  iii.  3. 


300 


PARTICULAR  EX.UVIEN. 


the  devil ; lie  will  soon  be  lost  both  before  God  and  men  , 
before  God  by  the  faults  which  will  be  the  consequences  of 
his  imprudences ; before  men,  before  his  brothers,  before 
• his  Institute,  because  soon  that  which  he  has  done  in  se- 
cret will  be  published  on  the  house-top.  > 

Let  us  see  now  what  is  our  conduct  in  this  respect.  Are 
we  prudent  ? Are  we  wise  ? Are  we  reserved  before  peo- 
ple of  the  world,  our  iiupQs,  their  parents  ? Do  we  ob- 
serve our  rules  and  the  counsels  of  our  superiors  in  this 
important  matter  ? Do  we  consider  that  he  that  loveth  dan- 
ger shall  perish  in  it,^  that  he  that  touchefh  pitch  shall  be  defiled 
with  it,^  that  he  that  hreaketh  a hedge  a serpent  shall  bite  him. 
— Eccles.  X.  8. 

Pause. 

Act  of  Contrition. — If  I had  better  studied  Thy  con- 
duct among  men,  O my  Jesus,  if  I had  been  truly  animat- 
ed by  Thy  spirit  I would  have  avoided  many  faults  in  my 
intercourse  with  the  world ; but  now  that  I know  better 
my  duties  I am  going  to  apply  myself,  to  fulfil  them  more 
exactly ; this  is  the  grace  which  I ask  Thee  earnestly,  with 
the  pardon  of  the  past ; grant  me  the  one  and  the  other, 
O my  Saviour,  through  Thy  infinite  merits  and  through 
the  intercession  of  Mary,  Thy  august  Mother. 

I make  the  resolution  to 


ONE  HUNDKED  AND  EIGHTY-EIGHTH  SUBJECT. 

HUMILITY  IN  GENERAL,  AND  ITS  EXCELLENCE. 

Where  humility  is  there  also  is  wisdom. — Prov.  xi. 

Humility  is  a virtue  which  leads  us  to  a contempt  of 
ourselves,  in  consideration  of  our  baseness  and  of  our  sins; 
and  to  esteem  for  God  in  consideration  of  His  grandeur 
and  His  sovereign  majesty. 

It  follows  from  this  definition  that,  as  we  canpot  have 
^ St.  Luke  xii.  2.  ^ Eccles.  iii.  27.  ^ Eccles.  xiii.  1, 


HUMILITY  IN  GENEEAL. 


301 


too  exalted  sentiments  of  the  grandeur  of  God,  neither 
can  we  have  sentiments  low  enough  of  ourselves,  consider- 
ed as  sinners.  One  may  say  then  that  among  all  the  vir- 
tues humility  is  that  which  befits  us  the  best. 

Humility  was  practised  in  the  most  perfect  manner  by 
Jesus  Christ,  when,  for  our  love,  taking  the  form  of  a ser- 
vant 1 he  clothed  himself  with  our  nature  and  took  the  re- 
semblance of  sinful  man.  Moreover,  He  tells  us  to  learn 
from  Him  to  be  meek  and  humble  ofheart.’^ 

All  the  Saints  have  put  in  practice  this  important  lesson; 
and  it  is  for  this  they  have  been  exalted  in  heaven. 

Humility  is  among  moral  virtues  the  first,  the  second, 
the  third,  etc.,  as  St.  Augustine  teaches  us.  It  is  not  the 
principal  of  all  virtues  but  the  preserver  of  them ; it  is 
through  this  that  they  receive  the  dew  of  heaven,  because 
God  giveth  grace  to  the  humble.^  It  is  through  humility 
and  under  the  shadow  of  her  wings  that  the  virtues  grow 
and  strengthen. 

Let  us  then  be  humble  if  we  wish  to  be  blessed ; let  us 
abase  ourselves  if  we  wish  to  be  exalted. 

Let  us  be  humble  in  our  thoughts  by  a veritable  con- 
tempt for  ourselves  ; let  us  be  humble  in  our  words,  speak- 
ing little,  and  above  all  saying  nothing  to  our  advantage ; 
let  us  be  humble  in  our  actions,  liking  employments  low 
and  obscure  ; let  us  be  humble  in  our  manners,  letting 
nothing  appear  which  may  be  capable  of  drawing  atten- 
tion to  us  ; let  us  be  humble  in  our  sentiments  regarding 
ourselves  as  the  last  of  all  and  worthy  of  contempt  by 
reason  of  our  continual  infidelities  ; yes,  let  us  abase  our- 
selves, and  God  will  exalt  us  ! 

Is  it  thus  that  we  do  ? Do  we  think  of  this  oracle  of 
the  gospel  : Whosoever  shall  exalt  himself  shall  he  humbled, 
and  he  that  shall  humble  himself  shall  be  exalted. — St.  Matt 
xxiii.  12. — St.  Luke  xiv.  11  ; xviii.  14. 

’ Phil.  ii.  7.  2 St.  Mat.  xi.  29.  * St.  James  iv.  6. 


302 


Particular  examen. 


Pause. 

Act  of  Contrition. — O my  God,  everything  in  me  should 
inspire  me  to  a practice  of  humility  ; my  ignorance,  my 
weakness,  the  sins  that  I have  committed,  my  powerless- 
ness to  raise  myself  out  of  them  by  my  own  strength,  all 
make  it  a duty  to  me.  Grant  me  the  grace  to  comprehend 
well  this  truth,  and  to  be  henceforth  more  humble  and 
more  dead  to  myself,  after  the  example  of  Jesus  Christ, 
Thy  Son,  and  of  Mary,  His  most  holy  Mother,  the  most 
humble  of  all  creatures. 

I make  the  resolution  to 


ONE  HUNDRED  AND  EIGHTY-NINTH  SUBJECT. 

THE  NECESSITY  OF  HUMILITY. 

Unless  you  become  converted,  and  become  as  little  children,  you  shall 
not  enter  into  the  kingdom  of  heaven, — St.  Ma.tt.  xviii.  3. 

Humility  being  the  first  principle  of  all  the  virtues,  it 
follows  that  he  who  has  it  not  is  unable  to  possess  any  of 
them  which  may  be  worthy  of  God  : God  resisteth  the  proud, 
and  giveth  grace  to  the  humble.'^  Without  humility,  we  may 
practise  in  the  eyes  of  men  some  moral  virtues,  but  God 
will  not  inscribe  them  in  the  Book  of  Life. 

Pride  spoils  ever^dhing,  consumes  everything,  destroys 
everything.  It  is  like  a conflagration  which  consumes  all 
that  it  can  reach,  and  leaves  nothing  behind  it  but  cinders 
and  ashes.  It  is  a tempest  which  submerges  the  vessel, 
and  engulfs  its  whole  cargo. 

On  the  contrary,  there  are  no  means  more  efficacious  to 
assure  our  salvation  than  the  practice  of  humility  ; it  is 
this  virtue  which  draws  on  us  the  protection  of  God.  To 
whom  shall  I have  respect,  saith  the  Lord,  hut  to  him  that  is 
poor  and  lUtle,  and  of  a contrite  spirit  ? 2 

Humility  serves  us  as  a b uckler  to  defend  us  against  the 
' St.  James  iv.  9.  2 Isaiah  Ixvi.  2. 


ADVANTAGES  OF  HUMILITY. 


303 


attacks  of  Satan  ; that  enemy  of  our  salvation  fears  noth- 
ing so  much  as  the  virtue  opposed  to  the  crime  which  de- 
stroyed him. 

Humility  is  a sign  of  predestination,  because  it  renders 
us  like  to  Him  who  has  promised  peace  and  happiness  to 
all  those  who  learn  from  Him  to  become  meek  and  humble 
of  lieart.'^  Humility  o]3ens  heaven  to  us,  where  only  the 
little,  that  is  to  say,  the  humble,  can  enter  ; the  proud 
angels  who  were  there  were  chased  from  it ! 

Is  it  thus  we  have  regarded  humility?  Have  we  es- 
teemed it  ? have  we  loved  it  ? have  we  practised  it  ? What 
acts  of  humility  have  we  done  ? Do  we  comprehend  these 
words  of  the  Holy  Spirit  : Every  proud  man  is  an  abomina- 
tion to  the  Lord  ; 2^ride  gosth  before  destruction,  and  the  spirit 
is  lifted  up  before  a fall. — Paov.  xvi.  5. 

Pause, 

Act  of  Contrition. — O my  God!  O infinite  grandeur! 
how  could  I,  I,  vile  nothingness,  unworthy  sinner,  abandon 
myself  to  pride  to  rise  against  Thee,  O absolute  Master  of 
all  things ! No,  Lord,  no  more  pride  ; I detest  it ; it  has 
heen  my  punishment,  and  it  will  cause  my  ruin.  I ask 
pardon  by  the  merits  of  Jesus  Christ  and  by  the  interces- 
sion of  Mary  for  all  the  faults  which  this  vice  has  caused 
me  to  commit. 

I make  the  resolution  to 


ONE  HHNDKED  AND  NINETIETH  SUBJECT. 

ADVANTAGES  OF  HUMILITY. 

Glory  shall  uphold  the  humble  of  spirit. — Puov.  xxix.  23. 

No  one  is  more  happy  on  earth  than  the  truly  humble 
religious.  His  conscience  is  tranquil,  his  soul  is  in  peace, 
nothing  troubles  him,  nothing  disquiets  him  ; he  has  but 


1 St.  Matt.  xi.  29. 


304 


PARTICULAR  EXAMEN. 


one  desire,  that  of  being  agreeable  to  God,  and  if  be  seeks 
to  enjoy  some  consideration,  it  is  only  in  view  of  God,  and 
that  he  may  be  more  useful  to  his  neighbor  ; he  descends 
willingly,  and  only  rises  through  obedience. 

The  humble  religious  resembles  the  son  of  a great  mon- 
arch, who  travels  in  strange  countries,  without  suite,  and 
without  mark  of  rank  ; he  receives  not  any  sign  of  re- 
spect, no  one  has  for  him  any  regard  ; it  may  be  even  that 
on  many  occasions  he  is  despised,  repulsed ! But  little 
does  it  import  to  him  ; he  knows  that,  returned  to  the 
palace  of  his  father,  he  will  re-assume  his  rights,  and  be 
acknowledged  for  what  he  is. 

Thus  acts  the  humble  religious  ; he  knows  that  earth  is 
but  a place  of  exile,  and  that  if  we  would  be  great  in 
heaven,  it  is  necessary  to  be  little  here  below;  and,  in 
truth,  the  more  we  despise  ourselves  the  more  God  esteems 
us,  the  more  humble  we  are  the  more  He  exalts  us,  the 
more  insignificant  we  are  in  our  own  opinion  the  greater 
we  are  in  the  eyes  of  God. 

Our  virtue,  our  merits,  augment  in  proportion  to  our 
humility ; for  the  more  humble  we  are  the  more  we  re- 
semble Jesus  Christ,  who  humbled  himself  for  us,  even 
unto  a sort  of  annihilation.  The  more  humble  we  are  the 
more  our  actions  participate  in  the  merits  of  Jesus  Christ, 
and  consequently  the  more  worthy  they  are  of  recom- 
pense. 

Have  we  enjoyed  the  advantages  which  humility  pro 
cures  for  those  who  possess  it  ? Do  we  imitate  St.  Paul, 
who,  while  exact  in  fulfilling  his  duties,  put  himself  to 
little  trouble  for  what  men  might  say  of  him?  On  the 
contrary,  has  not  the  desire  of  pleasing  men  occupied  us 
almost  continually  ? Is  it  not  the  object  of  our  seeking  ? 

O ! how  senseless  we  should  be  if  we  limited  the  recom- 
pense of  our  pains,  of  our  labors,  to  insipid  praise,  to  vain 
applauses ! Then  we  should  have  nothing  to  expect  from 


maeks  of  humility  in  a heaet. 


305 


God,  we  should  have  received  our  recompense  ; for,  says 
St.  Paul  \ If  I yet  pleased  men,  I should  not  he  the  servant  of 
Christ. — Gal.  i.  10. 

Pause. 

Act  of  Contrition.— I acknowledge  it,  O my  God ! until 
the  present  I have  not  known,  in  practice,  what  humility 
is.  I have  not  studied,  I have  not  meditated  on  the  sub- 
hme  lessons  which  Jesus  Christ  Thy  Son  gave  me  on  it, 
and  gives  me  on  it  still  every  day  in  the  most  Holy  Sacra- 
ment. Pardon  me,  O God,  for  having  so  long  a time  ne- 
glected a virtue  without  which  there  is  none  worthy  of 
being  recompensed  in  heaven.  I ask  Thee  by  the  merits 
of  Jesus  Christ  and  by  the  intercession  of  Mary  the  grace 
to  embrace  henceforth  with  love  all  the  practices  of  hu- 
mility which  may  be  within  my  reach. 

I make  the  resolution  to 


ONE  HUNDEED  AND  NINETY-FIEST  SUBJECT. 

MARKS  OF  HUMILITY  IN  A HEART. 

The  Lord  saw  my  affliction. — Gen.  xxix.  32. 

Although  the  characteristic  of  humility  is  to  conceal 
itself,  one  may  nevertheless  have  convincing  proofs  of  its 
residence  in  a soul ; and  God  permits  it  not  only  for 
public  edification,  but  also  for  the  consolation  of  His  ser- 
van^-s. 

Thus,  one  may  say  that  he  is  humble,  who  has  great 
ideas  of  God,  and  very  little  ones  of  himself  ; who  says 
nothing,  who  does  nothing  to  acquire  the  esteem  of  men, 
but  everything  for  God  ; who  troubles  himself  very  little 
to  know  if  men  esteem  him,  have  a good  opinion  of  him, 
provided  he  may  entertain  a hope  that  God  loves  him, 
God  is  satisfied  with  him  ; who  loves  a life  hidden  and 
xmlmown  ; who  accepts  with  peace  and  resignation  the 


300 


rAnTICUL.VR  EXAMEN. 


lowest  employments  which  obedience  gives  him,  and  even 
destitutions  painful  to  nature,  without  troubling  himself 
as  to  what  any  one  may  think  of  it,  or  say  of  it ; who,  far 
from  complaining  of  those  who  have  brought  on  him  any 
humiliation,  who  have  ill-treated  him,  who  have  occasioned 
him  pain,  meets  them  pleasantly,  prays  for  them,  and  seeks 
to  do  them  good. 

Let  us  see,  now,  if  we  find  in  ourselves  these  proofs  of 
humility.  Have  we  sought  only  God  in  our  employments, 
in  our  intercourse  with  our  neighbor?  Have  we  rejected 
every  thought  which  might  lead  to  an  esteem  of  ourselves  ? 
Have  we  removed  from  our  manner  of  speaking,  of  acting, 
from  our  whole  exterior,  everything  which  might  express 
esteem  of  ourselves  ? In  our  doubts,  have  we  consulted 
those  whom  Providence  has  given  us  for  guides  ? Have 
we  accepted  with  pleasure  employments  which  seem  low 
and  humiliating  ? Do  we  not  lose  tranquillity  and  peace 
of  soul  in  the  trials  and  humiliations  which  happen 
to  us  ? 

When  we  have  committed  any  faults,  have  we  accepted 
with  joy  the  humiliations  which  have  been  their  conse- 
quences ? Have  we  been  more  grieved  at  the  offence  to 
God,  than  at  the  confusion  which  resulted  to  us  from 
them  ? 

When  we  have  not  succeeded  in  affairs  with  which  we 
were  charged,  have  we  not  thrown  the  fault  on  others,  in 
place  of  attributing  it  to  our  want  of  skill,  to  our  little 
virtue  ? 

Have  we  not  made  use  of  reservations,  disguisements, 
artifices,  to  spare  ourselves  some  humiliation,  to  excuse 
ourselves,  to  justify  ourselves  ? 

Has  it  not  happened  to  us,  to  give  way  to  movements 
of  impatience,  when  we  have  experienced  some  difiiculty, 
or  when  any  one  has  humbled  us  ? 

Are  we  not  in  the  habit  of  wishing  to  carry  our  point 


THE  CHARACTERISTICS  OF  HUMILITY. 


307 


against  every  adverse  opinion  ? Have  we  not  sometimes 
murmured,  in  the  idea  that  others  were  more  regarded  than 
we  ? In  fine,  have  we  studied  from  time  to  time  the  dis- 
positions of  our  Divine  Model,  and  listened  to  the  lesson 
which  He  gives,  in  telling  us  : Learn  of  Me,  because  1 am 
meek  and  humble  of  heart  f — St.  Matt.  xi.  29. 

Pause. 

Act  of  Contrition. — Ah,  my  Saviour ! if  it  is  necessary 
to  be  meek  and  humble  like  Thee,  in  order  to  obtain  Thy 
Paradise ! where  am  I,  with  all  my  patience  and  the  pains 
I take,  to  be  distinguished,  and  to  raise  myself  above  oth- 
ers ? Pardon  me,  O Jesus,  the  sins  without  number  which 
I have  committed  ; pardon  me,  in  virtue  of  Thy  merits, 
and  through  the  intercession  of  Mary,  Thy  holy  Mother. 

1 make  the  resolution  to 


ONE  HUNDKED  AND  NINETY-SECOND  SUBJECT. 

THE  CHARACTERISTICS  OF  HUMILITY. 

Put  ye  on  benignity,  humility,  modesty,  patience. — Col.  iii.  12. 

Humility  should  be  sincere  and  true  ; that  is  to  say,  we 
should  be  persuaded  that  we  hold  all  things  from  God, 
that  we  exist  only  by  His  pure  goodness,  who  is  pleased 
to  suffer  us  on  earth  ; that  we  have  nothing  of  ourselves 
but  sin  ; that  we  merit  nothing  but  contempt  and  confu- 
sion ; and  that  a real  favor  is  bestowed  on  us,  by  permit- 
ting us  to  remain  in  the  house,  and  to  receive  the  same 
treatment  as  our  brothers. 

If  we  are  in  these  dispositions,  we  shall  not  be  surprised 
to  see  ourselves  humiliated,  rebuffed,  repulsed  ; we  shall 
rather  be  astonished  if  it  be  otherwise. 

Such  were  the  dispositions  of  the  Saints  : St.  Francis  of 
Assisium,  called  himself,  and  believed  himself,  the  great- 
est sinner  in  the  world  ; St.  Dominick  feared  to  draw 
down  the  vengeance  of  Heaven  on  the  cities  when  he  en- 


308 


rARTICtTLAU  EXAMEN. 


tcroil  ; it  has  boon  the  same  with  many  other  personages 
eminent  in  sanetity. 

IFumility  should  bo  Himplc  and  unajfeclcd,  regarding  liu- 
miliations  as  tilings  due  to  sinners,  to  children  who  are 
rebels  against  tlieir  Heavenly  Father. 

Humility  should  bo  gmtle  and  g(feclionatc,  rendering  us 
cheerful,  amiable,  and  accessible. 

It  should  bo  (jenerom  and  didntcreded,  that  is  to  say, 
without  any  pretensions,  not  oven  that  of  making  us  ap- 
pear humble. 

It  should  be  general  and  umnersaf,,  accepting  from  every 
person,  at  all  times  and  in  all  places,  everything  which 
may  contradict  and  humble  us. 

It  should  be  prudenl,  hni  vnihout  human  ref<pecl ; pru- 
dent, according  to  the  circumstances  in  which  we  may  find 
ourselves  ; without  human  respect,  never  suffering  us  to 
be  arrested  by  the  vdial-ioill-pcople-say,  by  the  pretended 
nocossit}^  of  preserving  the  reputation  which  our  employ- 
ments claim,  since  wo  should  bo  convinced  that  it  is  not 
by  the  practice  of  humility  that  reputation  is  lost,  but  by 
acts  of  self-love,  irregularities,  imprudences  ; and  more- 
over, the  fairest  and  best  reputation  of  a religious,  is  it 
not  the  reputation  of  a saint,  of  a man  dead  to  everything, 
of  a man  humble  and  modest  ? 

Humility  should  bo  practical,  that  is  to  say,  accompa- 
nied by  acts.  There  is  no  humility  more  real,  more  as- 
sured, than  that  which  humiliations  procure.  Wo  should, 
then,  accept,  at  least  with  resignation,  the  humiliations 
which  present  themselves,  if  we  have  not  the  courage  to 
desire,  to  ask  for  others.  Wo  should  submit  ourselves 
with  exactitude  to  those  which  are  peculiar  to  the  voca- 
tion which  wo  have  embraced  ; those  which  the  faults  we 
have  committed,  and  the  bad  examples  we  have  given,  de- 
serve. 

Is  it  thus  that  we  conduct  ourselves  with  regard  to  hu- 


MOTIVES  OF  HUMILITY. 


309 


mility?  Let  us  enter,  then,  frankly  into  the  spirit  of  these 
words  of  the  prince  of  Apostles  : Be  ye  all  of  one  mind, 
having  compassion  one  of  another,  being  lovers  of  the  brother- 
hood, mercif  ul,  modest,  humble. — I.  Pet.  iii.  8. 

Pause. 

Act  of  Contkition. — Oh ! how  poor  I am  in  humility ! 
how  very  few  virtues  I have,  then,  not  having  that  one 
whi  preserves  all  the  others,  which  makes  them  increase 
and  perfects  them  ! Thou  alone.  Thou  alone,  O my  God ! 
canst  inspme  in  me  the  love  and  the  practice  of  it.  I pray 
Thee  bestow  them  on  me,  by  the  merits  of  Jesus  Christ 
and  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  H.UNDKED  AND  NINETY-THIKD  SUBJECT. 

MOTIVES  OF  HUMILITY. 

For  I say  ....  to  all  that  are  among  yon,  not  to  be  more  wise  than  it 
behooves  to  be  wise,  but  to  be  wise  unto  sobriety,  and  according  as  God 
hath  provided  to  every  one  the  measure  of  faith. — Eom.  xii.  3. 

We  are  nothing,  Ave  can  do  nothing,  and  we  have  no- 
thing of  ourselves.  Left  to  our  own  strength,  we  could 
only  do  evil,  and  lose  our  souls.  If  we  have  done  any 
good,  it  is  only  by  the  help  of  gi-ace,  and  it  would  have 
been  much  greater  if  we  had  co-operated  better  with  its 
salutary  influences.  The  sins  which  we  have  committed 
are  our  own  work. 

We  have  received  everything  from  God,  and  we  have 
paid  Him  back  only  ingratitude.  He  preserves  life  to  us 
and  we  misuse  it ; He  leads  us  incessantly  with  His  bene- 
factions, and  we  forget  Him  ; He  seeks  to  render  us  happy 
in  heaven,  and  we  are  so  blind  as  to  resist  Him. 

Jesus  Christ  debased  Himself,  taking  the  form  of  a ser- 
vant.‘  He  condemned  Himself  to  humiliation  the  most  in- 


’ Phil.  ii.  7. 


810 


rATlTICUL;\.Il  EXAMEN. 


comprehensible  ; and  we  are  not  willing*  to  imitate  Him  ; 
He  promises  to  exalt  ns  in  eternal  gloiw^  if  we  will  abase 
ourselves  and  become  humble,  and  we  are  always  filled 
with  pride,  we  wish  for  no  elevation  and  gloiy  except  on 
earth. 

Are  there  any  motives  more  powerful  to  convince  us  of 
the  obligation  we  are  under  to  humble  ourselves?  How 
can  nothingness,  and  much  less  sinners,  dare  to  exalt 
themselves?  How  can  ingrates  find  in  themselves  any- 
thing in  which  to  glory  ? How  can  the  blind  rely  on  their 
lights  to  lead  them  to  the  term  of  salvation  ? How,  finally, 
can  the  discijDles  of  a Master  crowned  with  thorns,  over- 
whelmed with  opprobrium  for  love  of  them,  wish  to  be 
crowned  with  flowers,  and  aspire  to  honors,  to  esteem,  to 
praises,  to  applauses? 

Are  these  motives  of  humility  ours  ? Do  we  remember 
them,  especially  on  occasions  when  our  self-love  is  abased  ? 
Are  we  judicious  enough,  just  enough,  to  make  a comj) ar- 
isen between  our  pretended  humiliations  and  the  real  hu- 
miliations of  Jesus  our  model?  Do  we  enter  into  the  sen- 
timents of  the  Prince  of  the  Apostles,  who  addresses^  us 
in  these  words  : Be  ye  humbled,  therefore,  under  the  mighty 
hand  of  God,  that  He  may  exalt  you  in  the  time  of  visitation. — 
I.  Pet.  V.  6. 

Pause. 

Act  of  Contrition. — What  is  there  thus  in  me,  which 
authorizes  me  to  puff  myself  up  with  pride  ? Nothing ! 
absolutely  nothing ! There  is  nothing  in  me  but  sin,  and 
this  is  for  me  a very  legitimate  title  for  humiliation.  Can 
there  be  abasement  enough  for  a wretch  like  me,  who 
would  merit  to  be  humbled  at  the  feet  of  Lucifer  ? Par- 
don me,  O my  God,  pardon  me,  by  the  merits  of  Thy  dear 
Son  Jesus,  and  by  the  intercession  of  Mary,  the  most 
humble  of  all  creatures. 

I make  the  resolution  to 


THE  FOUR  DEGREES  OF  HUMILITY. 


311 


ONE  HUNDKED  AND  NINETY-EOUKTH  SUBJECT 

THE  rOUK  DEGKEES  OF  HUMILITY. 

I will  make  myself  meaner  than  I have  done,  and  I will  be  little  in  my 
own  eyes. — II.  Kimgs  vi.  22. 

degree  of  humility  consists  in  recognizing,  in- 
teriorly, and  before  God,  that  we  merit  neither  esteem,  nor 
honor,  nor  praise,  because  of  ourselves  ; we  have  nothing, 
and  all  things  come  from  God.  The  practices  which 
attach  to  this  degree,  are,  to  never  seek  for  praises,  for  ap- 
plause, and  to  do  nothing  in  order  to  be  seen,  esteemed, 
or  even  rewarded. 

The  second  degree  consists  in  recognizing  not  only  that 
we  are  worthy  of  contempt,  but  that  we  should  despise 
ourselves,  because  of  the  sins  that  we  have  committed. 
The  practices  proper  to  this  degree  are  to  support  with 
resignation  the  occasions  of  humiliation  which  happen  to 
us,  and  to  acquit  ourselves  with  great  fidelity  of  those 
which  are  attached  to  our  profession  ; to  do  the  customary 
penance,  to  give  preference  to  others,  to  leave  to  them  the 
choice  of  what  is  at  the  common  disposal,  to  render  them 
all  the  services  which  obedience  permits,  to  accept  will- 
ingly even  the  lowest  employments. 

The  third  degree  consists  in  being  well  pleased  that 
others  despise  us.  This  degree  necessarily  follows  the 
preceding,  for,  being  naturally  led  to  desire  that  others 
should  adopt  our  views,  we  should  be  well  contented  if 
they  thought  of  us  as  we  think  of  ourselves  ; that  is  to  say, 
if  they  recognized  us  worthy  of  contempt,  as  we  recognize 
ourselves.  When  one  has  arrived  at  this  degree,  he  em- 
braces not  only  with  resignation,  but  even  with  pleasure, 
humiliations,  contempt,  rebuffs. 

’^]l\\o  fourth  degree  inclines,  in  a certain  manner,  the  soul 
which  possesses  it,  to  a need  of  humiliations.  It  is  to  this 
point  that  many  great  servants  of  God  have  arrived  who 


312 


PAKTICULAR  EXAMEN. 


have  pushed  the  love  and  the  desire  of  contempt  so  fai  as 
to  permit  themselves  a pious  excess  in  the  conduct  of  their 
life. 

What  is  our  conduct  in  this  respect  ? What  degree  of 
humility  have  we  arrived  at?  Are  we  convinced  of  our 
little  merit?  Do  we  despise  ourselves  at  the  sight  of  our 
sins  ? Are  we  veiy  glad  that  others  despise  us  ? Do  we 
seek  humiliations  ? Alas  1 do  we  not  do  quite  the  con- 
trary ? Are  we  not  filled  with  self  ? Do  we  not  sigh  for 
honors  and  distinctions  ? What  is  the  aim  of  our  thoughts, 
our  desires,  our  words,  our  actions  ? Do  we  understand 
these  words  of  the  Holy  Spirit  : Pride  is  hateful  before  God 
and  men,  as  corrupted  bowels  send  forth  stinking  breath. — 
Eccles.  X.  7,  xi.  32. 

Pause. 

Act  of  Contrition. — O,  my  God,  what  a subject  of  con- 
fusion and  of  most  bitter  grief  it  is  to  me  to  have  not  yet 
attained  to  even  the  first  degree  of  humility,  since  I love 
so  much  the  praises,  the  applauses  of  men ! O my  Sa- 
viour, Jesus,  have  pity  on  me,  who  have  not  yet  begun  to 
be  Thy  disciple.  Pardon  me,  I pray  Thee,  by  Thy  extreme 
humility,  and  by  the  intercession  of  Mary,  Thy  Mother. 

I make  the  resolution  to 


ONE  HUNDEED  AND  NINETY-FIFTH  SUBJECT. 

JESUS  CHRIST  THE  MODEL  OF  HUMILITY. 

Debased  Himself,  taking  the  form  of  a servant.— Phil.  ii.  7. 

Jesus  Christ  made  Himself  our  model  in  the  practice  of 
all  the  virtues  ; but  we  may  truly  say,  that  there  was  not 
one  of  them  which  shone  with  so  much  brightness  in  Him, 
as  humility.  He  was  pleased,  for  love  of  us,  to  take  our 
nature,  to  cover  Himself  with  the  semblance  of  sin,  the 
thing  most  shameful  and  most  humiliating  in  the  e^^es  of 
God.  He  chose  a Mother  whose  family  had  lost  all  it.v 


JESUS  CHRIST  THE  MODEL  OE  HUMILITY. 


313 


glory,  and  a guardian  who  exercised  an  obscure  occupa- 
tion. It  was  His  choice  to  be  born  in  a stable,  a circum- 
stance which  would  cause  to  blush  the  man  most  denuded 
of  the  goods  of  this  world ! He  fled  from  Herod,  like  a 
child  unable  to  defend  himself.  He  hid  Himself  for  nearly 
thirty  years,  and  appeared  only  as  the  son  of  a carpenter. 
He  revealed  neither  science,  nor  talents,  nor  anything  which 
might  bring  Him  renown. 

At  a later  period.  He  suffered  Himself  to  be  called  the 
friend  of  sinners,  a man  of  good  cheer,  a Samaritan,  one 
possessed  with  a devil,  a disturber  of  the  public  peace.  He 
permitted  that  some  should  pursue  Him  from  city  to  city 
as  a malefactor,  to  put  Him  to  death.  At  the  Supper  He 
washed  the  feet  of  His  disciples,  and  even  of  Judas.  He 
suffered  Himself  afterwards  to  be  seized,  bound  and  fet- 
tered. 

He  was  accused  before  the  priests,  a thousand  insults 
were  spoken  to  Him.  He  was  struck  on  the  face.  He  was 
judged  worthy  of  death.  He  is  accused  before  Pilate  of 
many  crimes,  and  He^  does  not  justify  Himself.  Treated 
by  Herod  as  a fool  and  void  of  sense.  He  does  no  act.  He 
says  not  a word  to  vindicate  Himself,  to  confound  His  ene- 
mies. They  j^referred  before  Him  one  seditious  and  a 
murderer.  They  bound  him  to  a pillar,  they  scourged 
Him  as  a slave,  they  spat  in  His  face,  they  crowned  Him 
with  thorns,  they  made  Him  an  object  of  ridicule  by  de- 
risive salutations  ! They  loaded  Him  with  a heavy  cross  ; 
they  conducted  Him  to  Calvary ; He  was  trailed  in  the 
mire,  trampled  under  foot,  overwhelmed  with  opprobrium, 
covered  with  contempt  and  ignominy ; finally.  He  was 
fastened  to  a cross  between  two  noted  thieves,  as  if  He  had 
been  more  culpable  than  they  ! 

Behold  how  far  our  Divine  Master  chose  to  carry  His 
humility  ! Let  us  think  often  of  the  words  wliich  Jle  ad- 
dressed to  His  disciples  : I have  given  you  an  example. . . . 


314 


rARTICULAR  EXAMEN. 


if  you  know  these  things,  you  shall  be  blessed  if  you  do  them. — 
St.  John  xiii.  15. 

Pause. 

Act  of  Contrition. — All ! my  Saviour,  Thou  didst  seek 
humiliations,  and  I fly  from  them  ; Thou  wert  abased  even 
at  the  feet  of  the  traitor  who  did  betray  Thee,  and  I de- 
sire to  exalt  myself — I,  who  merit  nothing  but  shame  and 
confusion  I I desire  to  exalt  myself  even  above  those  who 
are  much  more  worthy  than  I ! What  enormous  discrep- 
ancy between  Thy  conduct  and  mine  ! and  nevertheless,  I 
call  myself  Thy  disciple ! Pardon  me.  Lord,  pardon  me 
by  Thy  infinite  merits,  and  by  the  intercession  of  Thy  most 
holy  Mother,  the  most  humble  of  creatures. 

I make  the  resolution  to 


ONE  HUNDKED  AND  NINETY-SIXTH  SUBJECT. 

or  PRIDE  IN  GENERAL. 

Pride  is  the  beginning  of  all  sin. — Eccles.  x.  15. 

Pride  is  an  inordinate  love  of  glory  and  of  honors  ; the 
i^roud  person  wishes  to  be  conspicuous  ; he  wishes  to  be 
seen,  praised,  approved,  applauded  by  men. 

Pride  is  a sort  of  usurpation  of  that  which  is  due  to 
God  alone  ; for  He  alone  is  worthy  to  7'ecewe  power, . . . .and 
honor,  and  glory,  and  benediction.'^  In  this  point  of  view,  we 
may  say  that  pride  is  the  crime  of  Satan,  who  sought  to 
raise  himself  above  God. 

Pride  is  an  immoderate  esteem  of  our  own  merit,  of  our 
capacity,  of  our  abilities  ; it  renders  him  who  is  tainted 
■with  it  bold  and  rash  in  his  designs  and  enterprises. 

Pride  is  a preference  which  one  gives  himself  over  oth- 
ers, believing  himself  more  worthy  of  attention,  and  more 
capable^  of  acquitting  himself  well  in  resjionsibilities  and 
employments. 

‘ Apoc.  V.  12. 


OF  PRIDE  IN  GENERAL. 


315 


Pride  is  a profound  blindness,  which  leads  him  who  is 
tainted  with  it,  to  distort  all  within  him  ; he  repulses  vir- 
tue, and  closing  his  eyes  on  his  defects,  he  flatters  them, 
he  caresses  them,  taking  them  for  precious  qualities  ; he 
seeks  a glory  which  passes,  and  abandons  that  which  will 
endure  always  ; he  loves  himself  for  time,  but  he  hates 
himself  cruelly  for  eternity,  since  he  damns  himself. 

Pride  is  the  declared  enemy  of  the  happiness  of  man, 
for  there  is  not  a being  on  earth  more  miserable  than 
a proud  person.  Nothing  can  satisfy  him,  not  even  the 
honors  which  he  receives  ; on  the  contrary,  everything 
pains  him,  everything  torments  him,  everything  disquiets 
him. 

Pride  is  a leaven  of  iniquity,  which  corrupts  the  whole 
mass  of  our  actions,  even  the  most  holy  : it  is  the  tomb  of 
virtue,  for  the  proud  person  scarcely  does  anything  except 
from  human  motives. 

Let  us  see,  now,  if  we  fully  realize  what  pride  is.  In 
this  view,  how  guilty  one  is  before  God,  and  how  ridicu- 
lous before  men ! He  is  guilty  of  injustice  before  God, 
because  he  claims  a glory  which  was  loaned  him  for  a few 
moments  only,  and  which  he  seeks  to  appropriate.  He  is 
ridiculous  before  men,  because  he  prides  himself  on  that 
which  he  has  simply  borrowed,  and  of  which  he  makes  a 
bad  use.  This  usurpation  of  the  glory  of  God  will  be  for 
the  proud  a title  to  an  eternal  confusion  ; for  the  Lord 
assures  us  by  His  j^rophet : / the  Lord ....  will  not  give  My 
glory  to  another  and  Jesus  Christ  tells  us,  Whosoever  shall 
exalt  himself  shall  he  humbled, — St,  Matt,  xxiii.  12. 

Pause. 

Act  of  Contrition. — Is  it  indeed  possible  that,  knowing 
all  my  miseries,  my  weaknesses,  my  ignorance  and  my 
wickedness,  I abandon  myself  to  pride,  to  a good  opinion 
of  myself  V Alas  ! it  is  but  too  true,  O Divine  Jesus  ! but 
> Isaiah  xl.  8. 


316 


PARTICULAR  EX4MEN. 


Thou  who  art  so  good,  Thou  wilt  have  compassion  on  me, 
and  grant  me  the  grace  to  labor  with  all  my  strength,  that 
I may  become  meek  and  humble  of  heart  like  Thee  ; I 
hope  for  it  by  Thy  infinite  merits,  and  by  the  protection 
of  Th}^  holy  and  worthy  Mother,  whose  humility  will  be 
celebrated  through  all  ages. 

I make  the  resolution  to 


ONE  HUNDEED  AND  NINETY-SEVENTH  SUBJECT. 

PROOFS  OP  PRIDE  IN  A SOUL. 

A generation  whose  eyes  are  lofty. — Prov.  xxx.  13. 

The  proud  man,  filled  with  his  imaginary  merit,  is  occu- 
pied only  with  himself,  speaks  only  of  himself ; he  desires 
that  all  the  world  should  know,  what  he  knows,  what  he 
is,  of  what  he  is  capable,  what  place  he  occupies ; he  pre- 
tends to  know  every  thing,  and  permits  himself  to  speak 
of  every  thing,  without  perceiving  that  he  renders  himself 
ridiculous.  He  makes  comparisons  without  ceasing  be- 
tween his  own  merit  and  that  of  others,  between  the  jiosi- 
tion  which  he  fills  and  that  which  he  believes  to  be  his 
right.  Others  are  placed  too  high  and  he  too  low.  He  is 
always  careful  to  make  manifest  what  may  elevate  him, 
and  to  hide  whatever  may  hamiliate  him. 

The  proud  man  desires,  at  whatever  price  it  may  be, 
that  others  should  pay  attention  to  him,  that  the}’^  should 
esteem  him,  that  they  should  praise  him,  that  they  should 
applaud  him ; he  wishes  to  domineer  in  every  thing  ; al- 
ways to  be  in  the  right,  to  know  always  more  than  others. 

The  proud  man  is  haughty  towards  his  inferiors,  dis- 
dainful towards  his  equals,  rebellious  towards  his  supe- 
riors. The  proud  man  is  always  in  the  right ; and  even 
when  all  seek  to  convince  him,  he  cannot  refrain  from  ac- 
cusing them  of  jealousy  and  injustice  towards  him.  The 
exercises  of  humility  which  honor  his  brothers  are  a 


SELF-LOVE,  CONSEQUENCE  OF  PRIDE.  317 

burthen  to  him  ; he  would  fear  to  be  surprised  in  practis- 
ing them. 

Now  let  us  sound  our  hearts  ; let  us  see  what  passes- 
there  ; if  we  are  not  full  of  ourselves  ; if  we  are  not  too 
much  occupied  with  ourselves  ; if  we  have  not  a horror  of 
that  which  humiliates  us,  of  that  which  shows  what  we  are; 
let  us  see  if  we  comprehend  these  words  of  the  Holy  Spirit: 
Humiliation  follows  the  proud  ; and  glory  shall  uphold  the 
humble  in  spirit. — Pkov.  xxix.  23. 

Pause. 

Act  of  Conteition. — Long  ago,  Lord,  I should  have 
been  abased  at  the  feet  of  Lucifer,  if  Thou  hadst  only  con- 
sulted Thy  justice  ; but  Thou  didst  rather  listen  only  to 
Thy  mercy,  and  in  order  to  cure  my  pride  Thou  hast  placed 
before  my  eyes  the  humiliations  of  Thy  Son.  Grant  me 
the  grace  to  profit  by  them  ; I ask  this  favor  by  the  merits 
of  His  humiliation  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


ONE  HUNDKED  AND  NINETY-EIGHTH  SUBJECT. 

SELF-LOVE  THE  CONSEQUENCE  OF  PEIDE. 

If  you  live  according  to  the  flesh  you  shall  die. — Rom.  viu.  13.  - 

Self-love  is  a too  great  affection  for  ourselves,  which 
often  causes  us  to  forget  what  we  owe  to  God  and  to  our 
neighbor.  This  defect  leads  us  to  avoid  every  thing  which 
may  contradict  us,  trouble  us,  cause  us  to  suffer  ; and  it 
makes  us  seek  the  pleasures  of  life,  the  satisfaction  of  the 
senses,  the  possession  of  riches,  of  honors,  and  of  glory. 

He  who  has  become  the  slave  of  self-love,  fears  difficult 
employments,  because  he  fears  trouble  and  fatigue.  He 
no  longer  loves  those  who  have  little  glory  in  the  eyes 
of  men,  because  he  is  fearful  of  not  finding  in  them  con- 
siderations which  he  desires. 


318 


PARTICULAR  EXAIHEN. 


Self-love  leads  to  excessive  precautions  for  the  preser- 
vation of  life,  inspires  minute  and  sometimes  ridiculous 
attentions  to  the  recovery,  to  the  care,  of  health.  To  jus- 
tify this  conduct,  the  man  who  is  enslaved  by  his  self-love, 
pleads  the  service  of  God,  the  duty  of  his  profession, 
although  he  often  puts  himself  to  very  little  trouble  about 
them. 

But  it  is  above  all  in  regard  to  the  soul  that  self-love 
exercises  its  tyrannical  empire!  Always  contemplating 
his  services,  his  sacrifices,  and  his  pretended  merit,  he  who 
possesses  this  unhappy  defect  easily  persuades  himself 
that  every  thing  is  due  to  him,  and  that  others  can  refuse 
him  nothing. 

Thus  a word,  a sign,  the  most  insignificant  act,  suffices 
to  trouble  him,  to  agitate  him,  to  call  in  play  his  foolish 
irritability!  A contemptible  what-will-people-say,  a system 
the  most  absurd  on  a pretended  point  of  honor,  will  lead* 
him  to  acts  the  most  capable  of  compromising  his  future, 
his  vocation,  and  even  that  pretended  reputation  which  hf. 
strives  so  much  to  guard  safely. 

Self-love  is  the  worst  of  all  counsellors  and  the  blindesi 
of  all  guides. 

Let  us  see  now  how  it  is  with  us  on  this  subject.  Have 
we  considered  that  self-love  is  an  enemy  hidden  within 
ourselves,  who  holds  communication  with  our  passions,  to 
conspire  against  our  eternal  salvation?  That  the  devil, 
the  world,  and  the  flesh,  have  no  hold  over  us  except 
through  our  self-love  ? That  the  more  we  possess  of  self- 
love  the  less  we  have  of  love  of  God,  the  less  capable  we 
are  of  working  for  His  glory,  for  our  salvation  and  that  ol 
our  neighbor  ? 

Do  we  know  well  that  there  are  for  us  no  more  advan- 
tageous victories  than  those  which  we  gain  over  ourselves, 
over  our  self-love  ? But  alas ! what  war  do  we  make  upon 
it  ? What  triumph  have  we  won  over  it  ? Is  it  our  slave, 


HYPOCRISY  THE  CONSEQUENCE  OF  PRIDE.  319 

or  are  we  slaves  to  it  ? Do  we  use  it  against  itself  to  make 
war  on  it  and  to  destroy  it  ? Do  we  consider  seriously 
that  if  we  belong  to  self-love,  we  do  not  belong  to  Jesus 
Christ  ? If  we  labor  for  self-love,  we  waste  the  treasures 
of  grace,  for  this  good  master  has  said  ; He  that  gathereth 
not  with  Me,  scattereth. — St.  Matt.  xii.  30. 

Pause. 

Act  of  Contrition. — How  unhappy  I am,  being  so  blind- 
ed by  my  self-love,  so  subjected  to  its  exigencies ! my  days 
are  full  of  faults  ; I am  not  even  contented,  because  I 
abandon  myself  to  my  inclinations,  and  my  self-seeking. 
Pardon  me,  O my  God,  and  have  pity  on  me  ; I ask  it  of 
Thee  through  the  merits  of  Jesus  Christ  and  through  the 
intercession  of  Mary. 

T make  the  resolution  to 


ONE  HUNDKED  AND  NINETY-NINTH  SUBJECT. 

HYPOCRISY  THE  CONSEQUENCE  OF  PRIDE. 

No  hypocrites  shall  come  before  His  presence. — Job  xiii.  16. 

Hypocrisy  is  the  vice  of  a base  and  grovelling  soul  which, 
on  one  side,  knowing  what  happy  influence  virtue  exer- 
cises in  favor  of  those  who  possess  it,  and  on  the  other, 
not  having  the  courage  to  practise  it,  seeks  to  impose,  by 
aflecting  the  exterior  of  a good  man. 

If  a poor  man,  wishing  to  appear  rich,  should  put  on  a 
dress  of  elegant  form,  but  made  of  coarse  and  badly  color- 
ed material,  he  might  perhaps  deceive  those  who  should 
see  him  from  afar  ; but  he  would  only  draw  on  himself 
the  contempt  of  those  near  him.  In  the  same  way,  sooner 
or  later,  the  mask  of  hypocrisy  falls  and  its  defects  remain 
uncovered. 

To  have  the  pains  of  virtue  and  to  deprive  oneself  of  the 
merits,  the  consolations  it  procures  ; to  take  even  more 


320 


rARTICULAR  EXAMEN. 


pains  than  the  sincere  practice  of  it  would  give,  and  never- 
theless to  procure  for  one-self  only  remorse  of  conscience 
and  contempt,  is  not  this  a veritable  folly?  But  what  is 
much  more  deplorable,  hypocrisy  becoming  confirmed,  the 
soul  grows  giddy,  deceives  itself,  becomes  blind,  and  ap- 
proaches nearer  and  nearer  the  abyss. 

After  having  imitated,  in  appearance,  the  modesty,  the 
^ humility,  the  obedience  of  the  fervent,  frank,  and  sincere 
religious,  the  hypocrite  follows  him  to  prayer,  to  medita- 
tion, and  even  to  the  reception  of  the  sacraments,  Judas, 
who  had  already  sold  Jesus  Christ,  asked  this  good  Mas- 
ter who  would  be  the  unhappy  one  who  should  betray 
Him.  And  the  apostles  did  not  know  him ! He  was  with 
them  at  the  holy  table ! AVith  them  he  received  the  body, 
the  blood,  the  soul,  the  divinity  of  Him  whom  he  was  on 
the  point  of  giving  up  to  the  Jews,  to  receive  the  price  of 
his  crime  ! Behold  how  far  this  unhappy  wretch  carried 
his  hypocrisy. 

The  scandalizer  is,  without  doubt,  very  guilty  ; but  his 
conduct  being  exterior,  one  can  warn  him  and  labor  for 
his  return  to  God.  As  to  the  hypocrite,  as  he  affects  the 
externals  of  virtue,  no  one  can  remark  that  he  has  need  of 
conversion.  He  thus  perseveres  in  this  pitiable  state  ; his 
aim  being  to  impose  ; he  confirms  himself  in  it  so  much 
the  more  as  he  succeeds  better  in  deceiving.  Nevertheless, 
they  are  both  anathematized  in  the  Scriptures  by  Jesus 
Christ  himself,  for  He  has  said  : Woe  to  the  world  because  of 
scandals. . . .woe  to  that  man  by  whom  the  scandal  conieth.'^ 
and  he  has  said  also  : Woe  to  you,  scribes  and  pharisees, 
hypocrites.^ 

AVhat  is  our  conduct  in  this  regard  ? What  do  we  say? 
What  do  we  think  of  ourselves?  Are  we  sincerely  virtu- 
ous? Are  we  not  of  those  wliitened  sepulchres  which  out- 
wardly appear  to  men  beautiful,  but  within  are  full  of  dead 
men's  boi.es,  and  all  manner  of  filthiness  f — St.  Matt,  xxiii.  27. 

' St.  Matt,  xviii.  7.  Ibid  xxiii.  29. 


CONSEQUENCES  OE  PEIDE  AND  SELF-LOVE.  321 


Pause. 

Act  of  Conteition. — My  God,  I most  humbly  ask  Thee 
pardon  for  all  the  faults  I may  have  committed,  through 
defect  of  sincere  virtue,  of  purity  of  intention,  and  of 
true  will  to  please  only  Thee.  I ask  Thee  this  pardon  by 
the  merits  of  Jesus  Christ,  and  by  the  intercession  of  Mary, 
conceived  without  sin. 

T make  the  resolution  to 


TWO  HUNDKEDTH  SUBJECT. 

THE  CONSEQUENCES  OF  PEIDE  AND  SELF-LOVE. 

Pride  goetli  before  destruction  ; and  the  spirit  is  lifted  up  before  a fall. 
Pkov.  xvi.  18. 

Pride  is  the  destruction  of  all  virtues,  and  the  principle 
of  all  vices.  It  debases  that  which  is  most  holy,  and  it 
tarnishes  the  splendor  of  the  most  beautiful  virtues  ; it  is 
a poison  which  corrupts  all  the  good  sentiments  of  the 
soul ; it  is  a fire  which  devours  everything  it  meets,  and 
leaves  everywhere  only  ruins  and  fragments.  It  is  a fright- 
ful hail  which  destroys  the  beautiful  harvest  which  God 
had  caused  to  grow  and  ripen  in  the  soul. 

Pride  is  the  tormentor  of  the  heart,  for  he  who  is  pos- 
sessed by  it  can  taste  neither  pleasure  nor  satisfaction  in 
this  world,  nor  can  he  expect  them  in  another.  The  thirst 
for  honors  devours  him  ; the  fear  of  contempt  tortures 
him.  Always  disquieted  as  to  what  people  think  of  him, 
he  desires  to  hear  all  conversations^  penetrate  into  all 
hearts.  The  uncertainty  as  to  the  meaning  of  a smile 
troubles  and  agitates  him  to  the  point  of  depriving  him  of 
sleep  and  appetite  ; a word  of  applause  addressed  to  an- 
other tortures  him. 

The  proud  man  can  neither  endure  others  nor  endure 
himself  ; he  is  impatient,  choleric,  jealous,  malignant,  vin- 
dictive. He  avails  himself  of  every  opportunity  to  humble, 


322 


rARTICULAR  EXAMEN. 


to  mortify  all  who  have  had  the  misfortune  to  wound  his 
self-love.  This  miserable  vice  blinds  the  soul,  renders  it 
insensible  to  the  touches  of  grace,  leads  it  to  conceal  its 
faults  and  even  its  sins,  even  at  the  holy  tribunal  of  pen- 
ance ; hence  sacrileges,  hardness  of  heart,  and  damnation. 

Pride  shuts  the  gate  of  heaven ; the  wicked  angels  were 
driven  from  it  by  reason  of  their  pride.  How  can  those 
who  imitate  them  enter  it  ? Pride  is  an  evil  almost  with- 
out remedy,  since  the  more  proud  one  is  the  less  he  be- 
lieves himself  to  be  so,  the  less  he  seeks  to  destroy  in  him- 
self this  diabolical  vice. 

It  imports  us  then,  infinitely,  to  know  how  it  is  with  us 
on  so  important  a point,  and  above  all,  let  us  not  forget 
that  God  resisteth  the  proud, ^ and  that  every  one  that  exalteth 
himself  shall  be  humbled. — St.  Luke  xiv.  2. 

Pause. 

Act  of  Contrition. — Can  it  be  possible,  after  all  the 
sins  which  my  pride  has  caused  me  to  commit,  all  the 
chagrins  which  it  has  occasioned  me,  and  that  it  would  oc- 
casion me  still,  I should  wish  to  nourish  it  in  me ! No  > 
my  God,  no  ; I detest  it,  and  ask  Thy  pardon  for  it. 
thi’ough  the  merits  of  Jesus  Christ  Thy  dear  son,  humil- 
iated, covered  with  opprobriums,  and  through  the  inter 
cession  of  Mary,  the  most  humble  of  all  creatures. . 

1 make  the  resolution  to 


TWO  HUNDEED  AND  FIEST  SUBJECT. 

GRAVE  DECEPTIONS  OF  THE  PROUD. 

The  Lord  will  repay  them  abundantly  that  act  proudly.— Ps.  xxx.  24. 

The  proud  man  employs  all  his  cares  to  win  the  esteem 
of  men  ; he  has  only  this  motive  in  view,  in  his  words,  hia 


St,  James  iy.  6. 


GEAVE  DECEPTIONS  OF  THE  PEOUD.  323 

actions,  his  movements  ; at  whatever  price  it  may  be  he 
wishes  to  be  esteemed.  Alas ! he  deceives  himself,  he  only 
draws  npon  himself  contempt.  The  more  parade  he  makes 
of  virtue,  of  piety,  of  regularity,  of  good  conduct,  of  zeal, 
the  less  of  them  we  attribute  to  him,  because  we  under- 
stand perfectly  his  object.  The  more  he  affects  of  mind, 
knowledge,  talents,  ability,  the  less  people  grant  him  of 
sense  and  reason.  The  more  he  endeavors  to  conceal  his 
defects,  and  above  all,  his  pride,  his  vanity,  his  presump- 
tion, his  desire  to  please,  the  more  they  are  discovered  in 
him.  The  more  he  solicits  commendations,  the  more  de- 
based and  grovelling  he  renders  himself  to  obtain  them, 
the  fewer  of  them  are  accorded  to  him. 

The  proud  man  imagines  he  will  attain  happiness  by  the 
esteem  of  his  companions,  and  he  attains  only  to  the  grief 
of  finding  himself  completely  deprived  of  it ; he  does  not 
understand  that  if  it  were  permitted  to  seek  for  the  affec- 
tion and  esteem  of  men,  the  true  means  to  arrive  at  that 
end  would  be  humility.  In  truth,  the  humble  are  always 
esteemed  and  venerated,  while  the  proud  are  always  de- 
spised and  disdained. 

What  is  yet  more  melancholy  for  the  proud  man,  is,  that 
b}^  such  a conduct  he  loses  himself  for  all  eternity;  seeking 
only  the  glory  which  comes  from  men,  he  will  never  pos- 
sess that  which  comes  from  God.  He  wishes  to  rise  high 
in  this  world,  and  he  will  be  condemned  to  descend  in  an- 
other, for.  Every  one  that  exalteth  himself  shall  be  humbled.^ 

For  us,  let  us  see  now  how  it  is  with  us  on  this  subject. 
Do  we  not  seek  ourselves  ? Do  we  not  desire  with  too 
much  eagerness  the  glory  and  the  esteem  of  men  ? Are 
we  persuaded  that  true  glory  is  only  found  in  the  practice 
of  virtue  ; that  it  depends  not  on  men,  but  on  God  ; that 
it  is  not  for  this  world  but  for  eternity?  Let  us  not  pass 
lightly  over  this  important  point,  and  let  us  act  in  such  a 


1 St.  Luke  xiv.  11. 


324 


PARTICULAR  EXAMEN. 


manner  as  not  to  merit  the  reproach  which  our  Lord  Jesus 
Christ  addressed  to  the  Jews  ; How  canyon  believe  who  re- 
ceive glory  one  from  another,  and  the  glory  which  is  from  God 
alone  you  do  not  seek? — St.  John  v.  44. 

Pause. 

Act  of  Contrition. — In  place  of  attributing  my  decep- 
tions, ray  failures,  to  the  malice,  the  jealousy  of  men,  it 
would  have  been  much  more  reasonable  to  attribute  them 
to  my  pride,  to  my  presumption.  Nevertheless,  as  I ac- 
knowledge that  Thou  art  just  in  all  Thou  doest,  I desire  to 
say  with  Thy  prophet : It  is  good  for  me,  Lord,  that  Thou 
hast  humbled  mei'  O my  God,  I ask  Thy  pardon  for  the 
faults  I have  committed,  as  much  by  pride  as  by  presump- 
tion ; grant  me  this  pardon  through  the  infinite  merits  of 
Jesus  Christ,  and  through  the  intercession  of  the  Most 
Holy  Virgin,  the  most  humble  of  all  creatures. 

I make  the  resolution  to 


TWO  HUNDEED  AND  SECOND  SUBJECT. 

PRESUMPTION  A VICE  PROCEEDING  FROM  PRIDE. 

Thou  wilt  save  the  humble  people,  but  wilt  bring  down  the  eyes  of  the 
proud. — Ps.  xvii.  28. 

Presumption  is  too  advantageous  an  opinion  one  has  of 
himself,  of  his  parts,  of  his  talents,  of  his  capacity,  of  his 
knowledge.  Trusting  to  his  own  sagacit}'-,  the  presumptuous 
man  believes  that  he  has  no  need  of  advice  from  any  one  : 
therefore  he  fears  not  to  decide  for  himself  without  coun- 
sel, even  in  things  of  the  most  importance,  believing  him- 
self more  capable  than  any  one  else.  He  fears  not  to  med- 
dle in  everything,  to  take  part  in  all  that  passes,  persuaded 
that  without  him  nothing  would  succeed  ; he  wishes  to 
explain  all  that  is  said  ; oftentimes,  he  even  stands  up  for 
an  oracle,  and  pronounces  opinions  of  which  he  sometime.s 


> Ps.  cxvhi.  71. 


PKESUMPTION  A VICE. 


325 


makes  very  false  applications.  If  he  fails  in  his  enter- 
prises, it  is  never  he  who  is  wrong  ; he  had  foreseen  it,  he 
had  predicted  it ; it  is  the  false  step  which  some  one 
caused  him  to  take,  it  is  the  means  which  some  one  caused 
him  to  employ,  it  is  the  incapacity  or  bad  will  of  the  col- 
leagues who  were  imposed  upon  him. 

The  presumptuous  man  is  so  full  of  himself  that  he  es- 
teems only  that  which  he  does,  approves  only  that  which 
he  says,  maintains  his  sentiments  to  obstinacy  ; and  if 
sometimes  he  is  obliged  to  desist,  he  endeavors  still  to 
prove  by  his  manners  and  by  his  murmurs  that  he  is  not 
wrong,  and  that  it  is  only  through  complaisance  that  he 
yields,  Thence  one  may  conclude  how  insupportable  is 
such  a character  ; how  much  he  must  suffer  when  obliged 
to  yield  or  to  avow  his  mistakes,  his  incapacity.  That 
which  is  most  melancholy  is,  that  this  presumption  does 
not  limit  its  pernicious  effects  to  the  conduct  of  life,  to  the 
affairs  of  time,  but  that  it  extends  them  to  the  most  essen- 
tial interests  of  the  soul. 

The  presumptuous  will  be  with  difficulty  a religious 
man,  a man  of  prayer,  a humble  man,  a man  of  faith,  a 
man  docile  to  the  teachings  of  the  Church,  a-  man  faithful 
to  keep  the  commandments  of  God,  and  still  less  his  rules. 

Let  us  examine  in  tliat  which  concerns  us,  whether  our 
conduct  is  hot  tainted  with  this  unhappy  defect ; and  let 
us  promptly  remedy  an  evil  which  may  have  such  fatal 
consequences.  Let  us  comprehend  well  the  words  of  our 
Divine  Master  : Without  me  ye  can  do  nothing. — St.  John 
XV.  5. 

Pause. 

Act  of  Contrition. — What  is  there,  then,  in  me  which 
can  inspire  me  with  confidence,  make  me  presumptuous  ? 
I am  so  weak,  so  powerless,  so  incapable  of  all  well  doing ! 
Ah ! Lord  have  pity  on  me,  and  have  no  regard  to  this 
folly  of  which  I make  parade,  when  I attribute  to  myself 


326 


pahticular  examen. 


nnytliin"  good.  I ask  pardon  for  all  my  sins  of  presump- 
tion ; deign  to  grant  me  this  pardon  by  the  humility  of 
Jesns  Christ,  and  by  the  intercession  of  Mary. 

/ make  the  resolution  to 


TWO  HUNDRED  AND  THIRD  SUBJECT. 

SUSCEPTIBILITY. 

To  me  it  is  a very  small  thing  to  bo  juclgetl  by  yon,  or  by  human  judg- 
ment  he  that  judgeth  me  is  the  Lord. — I.  Cor.  iv.  3. 

Susceptibility  is  the  unhappy  inclination  which  rules 
over  certain  badly  organized  minds,  and  which  leads  them 
to  be  most  frequently  troubled  about  trifles,  for  a su^iposed 
want  of  respect,  which  generally  has  no  other  foundation 
than  a badly-regulated  self-love  ; a word  said  without  de- 
sign, a sign,  a suspicion,  will  sometimes  suffice  to  trouble 
a man  subject  to  this  defect,  and  to  make  him  carry  on  his 
face  all  the  signs  of  his  discontent,  and  his  little  virtues. 

Often  that  which  one  day  pleases  him,  on  the  morrow 
displeases  him  ; the  commencement  of  a conversation  will 
make  him  laugh,  and  the  end  will  put  him  in  bad  liumor  : 
it  is  necessary  to  divine  at  each  instant  of  the  day  what 
will  please  and  what  wound  him. 

There  is  nothing,  even  to  the  means  which  one  takes  to 
give  him  pleasure  and  oblige  him,  which  does  not  serve  him 
for  a pretext  for  being  more  and  more  angry  and  irritated. 

A religious  susceptible  to  this  point  might  think  to  jus- 
tify his  conduct  by  saying  it  was  his  character  ; but  he 
ought  to  know  that  with  grace  and  good  will  one  can 
easily  change  his  character  ; that,  in  religion,  we  should 
labor  for  it  constantly  ; to  show  too  great  a sensibility  is 
to  make  the  avowal  of  little  virtue.  A religious  who  has  a 
high  opinion  of  his  vocation,  and  who  desires  his  perfec- 
tioUj  accommodates  himself  to  the  character  of  all  others, 


PKESUMPTION  A VICE.  327 

and  never  claims  that  others  should  accommodate  them- 
selves to  his. 

Let  us  see  now  what  is  our  conduct  in  this  respect. 
Have  we  not  listened  too  much  to  our  sensibility,  or  rather 
our  self-love  and  our  pride,  on  occasions  when  we  have  ex- 
perienced some  pains  and  difficulty  ? Have  we  not  be- 
lieved too  easily  that  others  wished  to  cause  us  pain  ; that 
others  desired  to  humiliate  us,  to  bring  on  us  disesteem  ? 
Have  we  not  murmured  when  we  had  something  to  suffer  ? 
Have  we  not  abandoned  ourselves  to  ill  humor,  to  melan- 
choly ? Hoes  it  not  happen  to  us  to  assume  an  air,  sullen, 
gruff,  taciturn,  disagreeable,  as  soon  as  anything  annoys 
or  contradicts  us  ? Is  it  not  thus  that  for  trifles  we  have 
rendered  ourself  unhappy  ; that  we  have  become  disgusted 
with  our  duties,  and  that  we  have  become  for  others  an 
object  of  scandal  and  chagrin?  Ah,  let  it  no  longer  be 
thus  henceforth  ; and  for  that  let  us  call  God  to  our  help, 
and  say  to  Him  with  Havid  : It  is  time,  0 Lord,  to  do,  to 
come  to  my  aid,  to  cast  on  me  looks  of  mercy,  because  of 
my  weakness  ; for  up  to  this  moment  I have  gone  astray  like 
a sheep  that  is  lost. — Ps.  cxviii.  126,  176. 

' Pause. 

Act  of  Contrition. — Who  then  am  I,  to  be  so  sensitive, 
so  susceptible  ? I ought  to  be  well  known  ; for  truly  the 
tree  is  known  by  its  fruits,  and  if  Thou  didst  permit,  O 
my  God,  that  others  should  know  me  as  Thou  knowest  me, 
where  would  I go  to  hide  my  shame  ? Pardon  me.  Lord, 
all  my  susceptibilities,  the  fruit  of  my  pride  ; pardon  me, 
by  the  merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

1 make  the  resolution  to 


328 


rARTICULAR  EXAMEN. 


TWO  HUNDRED  AND  EOURTR  SUBJECT. 

MEEKNESS  AND  ITS  MARES. 

The  servant  of  the  Lord  must  not  wrangle,  but  be  mild  towards  all  men, 
apt  to  teach,  patient. — II.  Tim.  ii.  21. 

Meekness  is  the  effect  of  a patience  entirely  religious,  of 
a profound  humility,  and  of  a continual  mortification  of 
our  passions.  It  banishes  from  the  heart  all  coldness,  in- 
difference, feelings  of  hatred,  desires  of  vengeance,  inju- 
rious complaints,  offensive  words. 

They,  who  possess  this  virtue,  repress  every  movement 
of  anger,  betray  no  sign  of  impatience  or  passion  ; they 
pay  no  attention  to  those  shadows  and  suspicions  which 
engender  spite  and  chagrin,  and  which  carry  into  the 
heart  gall  and  bitterness.  They  do  not  abandon  them- 
selves to  coldness,  neither  to  aversion  ; they  use  not  rough  _ 
and  stinging  replies,  still  less  reproaches  and  menaces  ; 
they  grant  pardon  easily,  and  are  reconciled  without 
trouble ; they  avoid  with  care  all  kinds  of  troubles  and 
disputes,  defer  willingly  to  the  opinions  of  others,  and 
never  contradict,  unless  obliged  to,  and  even  then,  they  do 
so  with  the  greatest  mildness. 

Whatever  antipathy  and  opposition  they  feel  for  certain 
persons,  they  always  give  them  a good  reception,  and 
never  rebuff  them.  Is  it  thus  that  we  act  towards  our 
brothers,  and  towards  all  those  with  whom  we  have  inter- 
course ? 

Do  we  not  abandon  ourselves  often  to  impatience,  to 
bitterness,  to  resentments,  to  harshness  in  our  words  ? 

Are  we  not  offended  at  the  least  thing,  and  are  we  not 
prompt  to  wound  others  ? ^ 

To  encourage  ourselves  to  the  practice  of  meekness,  let 
us  consider  that,  Blessed  are  the  meek,  for  they  shall  possess 
the  land  f and  let  us  put  in  practice  this  counsel  of  tbe 
Holy  Spii’it : My  so7i,  keep  thy  soul  in  meekness. — Eccles.  x, 

31. 


MODESTY  AND  EESERVE. 


329 


Pause, 

Act  of  Contrition. — O my  God!  how  many  faults  I 
have  committed  against  my  neigliboTj  by  my  impatience, 
by  my  sharp  and  mortifying  words.  A little  meekness 
would  have  spared  me  all  these  miseries,  would  have  won 
for  me  the  hearts  of  those  with  whom  I have  had  inter- 
course, and,  above  all,  would  have  rendered  me  agreeable 
in  Thine  eyes,  for  it  is  written  : He  will  guide  the  mild  in 
judgment.  He  will  teach  the  meek  in  His  ways.^  Pardon  me 
the  past,  and  grant  me  the  grace  to  do  better  in  future  ; I 
ask  it  of  Thee  by  the  merits  of  Jesus  Christ  and  by  the  in- 
tercession of  Mary. 

I make  the  resolution  to 


TWO  HUNDKED  AND  FIFTH  SUBJECT. 

MODESTY  AND  RESERVE  IN  THE  CONDUCT  OF  LIFE. 

Let  your  modesty  be  known  to  all  men.  The  Lord  is  nigh. — Phil.  iv.  a. 

Modesty,  considered  as  reserve,  is  a virtue  which  teaches 
in  what  manner  a Christian,  a true  disciple  of  Jesus  Christ, 
should  speak,  think,  and  act ; it  regulates  the  use  of  the 
eyes,  of  the  hands,  of  the  feet  ; it  prescribes  rules  for  the 
deportment  of  the  body,  in  the  diverse  circumstances  of 
life,  and  in  our  intercourse  with  our  neighbor. 

The  religious,  modest  in  his  thoughts,  believes  himself 
capable  of  but  little  ; his  principal  reliance  is  on  God,  and 
the  obedience  of  which  he  loves  to  make  open  profession, 
constitutes  his  repose  and  his  glory.  He  speaks  not  of 
himself,  of  what  he  has  done,  and  what  he  is  doing,  except 
with  an  extreme  reserve,  because  he  cares  little  for  the  ap- 
plauses of  men,  and  provided  he  may  plense  God,  all  the 
rest  is  indifferent  to  him.  Fie  accepts,  through  obedience, 
the  employments  which  are  confided  to  him,  whatever  they 
’ St.  Matt.  V.  4.  2 Ps.  xxiv.  9. 


S30 


rAHTlCULAR  EXAMEN. 


may  be ; but  tlirough  virtue  he  prefers  the  lowest,  and 
those  which  are  the  least  capable  of  drawing  on  him  the 
regards  of  men. 

Knowing  how  dangerous  is  the  abuse  of  the  senses,  the 
modest  religious  watches  with  very  great  care  over  his 
eyes,  over  his  tongue,  over  his  ears,  over  his  steps,  in  order 
to  do  nothing,  say  nothing,  which  may  be  capable  of 
wounding  his  conscience,  scandalizing  his  neighbor,  and 
of  doing  an  injiiry  to  charity. 

Through  respect  for  the  presence  of  God  and  tlie  com- 
pany of  his  brothers,  the  modest  religious  avoids  every- 
thing which  might  savor  of  suffering  in  the  deportment 
of  his  person,  liis  feet,  his  hands,  his  head,  whether  walk- 
ing, or  occupied  in  some  act,  or  sitting.  He  has  not  less 
horror  of  all  things  which  might  have  an  air  of  negligence, 
of  idleness,  of  careless  external  appearance,  as  he  would 
to  have  his  hands  on  his  sides,  behind  his  back,  to  lean 
negligently,  while  standing  or  sitting. 

Knowing  his  weakness  and  his  inclination  to  evil,  he 
loves  the  retreat  and  solitude  to  which  his  state  com- 
mands him ; he  avoids  with  extreme  care  whatever  might 
be  dangerous  to  his  virtue  ; as  would  be,  going  out,  visits 
received  or  made  without  necessity,  intercourses  prompted 
b}^  inclination,  with  whomsoever  it  might  be. 

Penetrated  with  a desire  to  fulfil  perfectly  the  duties  of 
his  charge,  he  avoids  with  great  care  all  that  might  turn 
him  aside  from  it,  as  would  be,  to  meddle  in  his  commu- 
nity in  what  does  not  concern  him,  and,  above  all,  in 
affairs  of  people  of  the  world. 

Is  it  thus  that  we  act  ? Are  we  modest,  reserved,  as 
well  in  our  discourses  as  in  our  actions?  Can  any  one 
say,  in  noticing  our  behavior,  in  hearing  us  speak  : Be- 
hold a good  religious,  a true  servant  of  God?  To  mai^ntain 
ourselves  in  tlie  practice  of  this  virtue,  let  us  think  on  this 
maxim  of  the  well-beloved  disciple.  He  that  sayeth  he  abideth 


ADVANTAGES  OF  MODESTY. 


331 


in  him,  ought  himself  also  to  walk  even  as  he  walked. — 1.  S r. 
John  ii.  6. 

Pause. 

Act  of  Contrition. — How  many  faults  committed  against 
modesty  and  reserve,  O my  God,  through  my  want  of  es- 
teem for  it,  and  not  having  viewed  it  with  the  eyes  of 
faith ! I repent  with  all  my  heart,  and  by  means  of  Thy 
holy  grace,  which  I humbly  ask  of  Thee  through  the  in- 
tercession of  Mary,  I make  the  resolution  to  apply  myself 
with  care,  to  let  nothing  appear  in  my  exterior,  which  does 
not  befit  the  sanctity  of  my  profession  and  the  edification 
of  my  neighbor,  and  for  this  end, 

I make  the  resolution  to 


TWO  HUNDRED  AND  SIXTH  SUBJECT. 

ADVANTAGES  OF  MODESTY. 

I beseech  you  by  the  mildness  and  modesty  of  Christ. — II.  Coe.  x.  1. 

By  modesty  and  custody  of  the  senses  we  render  our- 
selves, in  a manner,  like  to  Jesus  Christ,  whose  conducl 
was  the  most  accomplished  model  of  all  the  virtues.  He 
passed  His  childhood  with  His  worthy  mother  Mary  and 
St.  Joseph,  in  the  most  profound  retirement  and  the  most 
exact  reserve.  In  His  youth  He  was  always  meek,  humble 
and  charitable  ; He  spoke  little,  and  always  with  modesty 
and  discretion  ; in  His  public  life.  He  never  sought  His 
own  glory,  but  solely  that  of  His  Father  and  the  salvation 
of  souls. 

By  modesty  we  render  ourselves  like  to  the  saints  whose 
modesty  was  a perpetual  and  very  efficacious  sermon. 
There  was  seen  in  them  no  desire  to  bring  themselves  for- 
ward, to  make  themselves  valued,  to  attract  the  attention 
of  others  ; they  spoke  of  themselves  only  with  the  most 
careful  reserve,  and  only  in  view  of  God  and  the  salvation 
of  souls. 


332 


TAETICULAR  EXAMEN. 


By  modesty  we  preserve  our  souls  in  muion  with  God, 
and  we  avoid  everything  which  might  distract  us  from  His 
presence. 

Modesty  gives  us  a great  empire  over  our  senses,  by  the 
holy  habit  it  leads  us  to  acquire,  never  to  grant  them  any 
satisfaction. 

Modesty  is  a great  subject  of  edification  to  our  neigh- 
bor who  loves  to  contemplate  reserve  in  the  words,  in  the 
aspect,  in  the  stex:>s,  and  in  the  whole  conduct  of  a reli- 
gious. 

Let  us  examine  now  what  is  our  conduct  with  regard  to 
modesty.  Let  us  see  whether  we  are  faithful  to  that  which 
it  prescribes  to  us,  and  whether  we  practise  what  St.  Paul 
recommends  to  the  Colossians  in  saying  to  them  : Put  ye 
on  therefore  as  the  elect  of  God,  holy  and  beloved,  the  bowels 
of  mercy,  benignity,  humility,  modesty,  patience. — Col.  iii.  12. 

Pause. 

Act  of  Contrition. — Called  to  the  religious  life,  and  one 
consecrated  wholly  to  the  instruction  of  children,  I ought 
to  have  applied  myself  to  have  edified  them  by  my  mo- 
desty, and  I have  not  perhaps  always  done  so.  I most 
humbly  ask  Thy  pardon  for  it,  O my  God,  and  I suppli- 
cate Thee,  through  the  merits  of  Jesus  Christ  Thy  Son, 
and  through  the  intercession  of  the  Most  Holy  Virgin,  to 
grant  me  grace  to  apply  myself  with  the  greatest  care  to 
the  observance  of  this  important  chapter  of  my  holy  rules. 

I make  the  resolution  to 


TWO  HUNDKED  AND  SEVENTH  SUBJECT. 

MODESTY  IN  INTERCOURSE  WITH  OUR  NEIGHBOR. 

The  wisdom  of  a man  shineth  in  his  countenance. — ^Eccles.  viii.  1. 

The  attire  of  the  body,  and  the  laughter  of  the  teeth,  and  the  gait  of  ti 
man,  show  what  he  is, — Eccles.  xiv.  27. 

Let  us  consider  attentively  how  much  it  imports  us  for 


MODESTY  OF  INTERCOUESE. 


383 


the  glory  of  God,  the  honor  of  our  Institute,  and  the  suc- 
cess of  our  ministry,  to  make  our  modesty  manifest  in  our 
intercourse  with  those  about  us,  and  let  us  examine  what 
has  been  our  conduct  on  this  point. 

In  his  intercourse  with  his  neighbor,  the  modest  relig- 
ious knows  perfectly  to  unite  the  reserve  which  the  duties 
of  his  state  impose  upon  him,  with  whatever  charity  and 
humility  may  demand  ; he  avoids  with  an  equal  cautious- 
ness all  that  could  savor  of  haughtiness  and  pride,  and  a 
certain  freedom  of  manners,  a familiarity,  above  all,  with 
regard  to  children  and  persons  of  the  other  sex. 

Is  it  thus  that  we  have  acted  ? Have  we  observed  the 
rules  of  modesty  and  reserve  in  our  intercourse  with  our 
brothers,  with  our  pupils,  with  their  parents,  with  persons 
of  the  world,  with  the  members  of  the  civil  authority  ? 
Have  we  always  testified  a profound  respect  for  the  mem- 
bers of  the  clergy  ? Have  we  avoided  every  word  written 
or  spoken  capable  of  injuring  them  ? 

Have  we  considered  that,  wearing  a religious  habit,  wa 
should  be  continually  on  our  guard,  for  fear  of  giving 
scandal,  and  of  causing  evil  to  be  spoken  of  us,  of  our 
calling,  and  even  of  religion  ? 

Have  we  kept  a watch  over  ourselves,  whether  on  jour- 
neys, or  in  the  prescribed  walks,  or  in  the  necessary  goings 
about  the  city  ? Have  we  watched  over  ourselves  so  as  to 
edify  the  people  of  the  world  who  were  in  reach  of  seeing 
us  or  hearing  us  ? 

Are  we  persuaded  that  nothing  offers  a greater  obstacle 
to  the  well-doing  which  God  demands  of  us,  and  to  the 
edification  which  the  world  expects  from  it,  than  immod- 
esty and  levity  in  our  demeanor  ? Have  we  meditated  on 
these  terrible  words  of  our  Divine  Saviour  : Woe  to  that 
man  by  whom  the  scandal  cometh  ! — St.  Matt,  xviii.  7. 

Pause. 

Act  of  Contrition. — Alas ! Lord,  far  from  edifying  by 


33i 


PABTICULATl  EXAMEN. 


iiiy  reserve  and  the  modesty  of  my  demeanor,  I acknow- 
ledge that  I have  often  scandalized  those  with  whom  I 
liave  had  intercourse.  I lament  it  before  Thee,  O my  God ! 
and  I resolve,  by  the  aid  of  Thy  grace,  to  apply  myself 
perseveringly  to  the  practice  of  this  virtue.  I ask  Thee  this 
favor  b}^  the  merits  of  Jesus  Christ  and  the  intercession  of 
IMary. 

T make  the  resolution  to 


TWO  HUNDRED  AND  EIGHTH  SUBJECT. 

MODESTY  IN  CHURCH. 

Let  US  adore  our  loving  Saviour  in  the  zeal  which  He 
shows  for  the  respect  which  is  due  to  the  house  of  God, 
and  to  the  majesty  of  Him  who  dwells  there.  He  who  is 
sweetness  itself,  enters  into  a holy  anger  against  the  pro- 
faners  of  the  temple,  and  chases  them  from  it  in  disgrace. 
O,  how  well  this  conduct  teaches  us  what  our  respect  and 
modesty  should  be  in  our  churches,  whose  dignity  ap- 
proaches, in  some  sort,  to  that  of  Heaven  ! 

Let  us  examine  with  what  dispositions  we  present  our- 
selve  in  our  churches  or  oratories,  especially  when  we  have 
the  happiness  to  possess  there  the  most  holy  Sacrament. 
Is  it  with  a profound  sentiment  of  faith  that  we  take  the 
holy  water,  praying  God  to  purify  us  from  the  least  stains, 
so  that  we  may  be  less  unworthy  to  appear  at  the  foot  of 
the  holy  altar  ? With  what  sentiments  of  respect  and  of 
adoration  do  we  render  there  our  duties  to  our  loving  Sa- 
viour, who  for  love  of  us  is  pleased  to  reside  day  and  night 
in  the  most  holy  Eucharist  ? How  do  we  thank  Him  for 
so  great  a favor,  what  is  the  reserve  of  our  looks  in  the 
holy  place  ? Are  we  careful  to  bestow  them  only  on  the 
tabernacle,  on  some  image  of  the  Holy  Virgin,  or  the 
saints,  or  on  the  pupils  wdiom  we  are  obliged  to  watch 
over  ? Have  we  not  permitted  ourselves  there,  indolent 


MODESTY  IN  CHUECfl. 


335 


and  unseemly  attitudes,  resting  in  an  effeminate  and  neg- 
ligent manner,  instead  of  doing  it  only  through  pure  ne- 
cessity  ? Have  we  done  our  best  to  keep  ourselves  recol- 
lected, and  attentively  to  pray  to  God,  or  to  unite  our- 
selves to  the  pious  ceremonies  going  on. 

Finally,  have  we  so  acted  that  our  manner,  our  attitude, 
the  reserve  of  our  looks,  in  a word,  all  about  us,  have  been 
a subject  of  edification,  and  conformed  to  those  sentiments 
of  respect  and  of  piety  with  which  we  ought  to  be  pene- 
trated, in  presence  of  him,  before  whom  the  angels  cover 
their  faces  with  their  wings,  and  do  we  say  with  the 
prophet  King  : I will  come  into  Thy  house ; I will  worship 
towards  Thy  holy  temple  in  Thy  fear. — Ps.  v.  8. 

Pause. 

Act  of  Contrition. — In  comparing  my  exterior  conduct 
ill  the  holy  place,  with  what  I should  have  shown  there, 
bc'th  as  a Christian  and  a religious,  I acknowledge  I have 
committed  many  faults.  I ask  Thee  pardon,  then,  for  my 
lii  de  faith,  which  is  the  principal  cause  of  this  failing,  and 
I supplicate  Thee  to  grant  me  grace,  to  present  myself 
henceforth  in  Thy  presence  only  after  having  been  im- 
pressed with  the  most  profound  sentiments  of  modesty 
and  humility. 

/ make  the  resolution  to 


TWO  HUNDKED  AND  NINTH  SUBJECT. 

MODESTY  IN  OUR  WORDS. 

If  any  man  offend  not  in  word  the  same  is  a perfect  man. — St.  James  ii.  -2. 

Modesty  condemns  in  words  this  love  of  talking,  which 
leads  one  on  every  occasion,  and  without  necessiiy,  to  in- 
terrupt others  in  a permitted  conversation,  to  give  his  ad- 
vice on  everything,  to  make  his  opinions  prevail,  to  speak 
of  himself,  of  what  he  has  said  or  advised,  of  the  part  he 


33G 


PARTICULAR  EXAMEN. 


has  taken  in  such  or  such  an  affair.  Modesty  does  not 
permit  one  to  exalt  himself  into  a teacher,  to  illustrate,  or 
to  explain  what  is  said  ; it  forbids  this  garrulity,  this  flow 
of  words,  this  habit  of  saying  everything  that  one  knows, 
and  oftentimes  even  that  which  one  knows  not ; in  a word, 
modesty  in  words  repels  everything  which  savors  of  osten- 
tation, vain  glory,  self-esteem . 

Modesty  blames  equally  those  taciturn  men,  of  bad 
humor,  of  bad  taste,  who  refuse  to  say  anything  even  when 
urged  to  do  so,  or  who  reply  in  a harsh,  sullen  manner, 
and  with  a bad  grace. 

Modesty  in  words  forbids  also  all  raillery,  all  buffoonery, 
and  above  all,  that  which  might  cause  pain  to  those  pres- 
ent, and  wound  charity  in  regard  to  the  absent. 

Modesty  even  regulates  in  such  a manner  the  tone  of 
the  voice,  that  it  forbids  any  one  to  speak  too  high,  too 
low,  or  too  rapidly.  In  a word,  it  demands  that  in  speech 
everything  should  savor  of  reserve,  humility,  prudence, 
discretion,  the  desire  to  edify  our  neighbor,  and  to  glorify 
God. 

Let  us  examine  whether,  in  our  words,  we  follow  exactly 
these  rules  of  charity  and  of  modesty. 

Does  it  never  occur  to  us  to  interrupt  through  impa- 
tience, and  without  necessity,  the  persons  with  whom  we 
are  obliged  to  speak  ? 

Do  we  not  seek  to  make  a parade  of  erudition,  employing 
studied  phrases,  through  variety  or  ostentation  ? 

Do  we  not  sometimes  speak  of  our  country,  of  our  pa- 
rents, of  that  which  we  have  seen,  heard,  or  done,  or  of 
any  other  thing  which  we  beheve  capable  of  raising  us  in 
the  eyes  of  our  brothers  ? 

Do  we  think  seriously  on  these  words  of  St.  James  : The 
tongue  is  a fire,  a world  of  iniquity. — St.  James  hi.  6. 

Pause. 

Act  or  Conteition. — How  many  faults,  O my  God,  have 


MODESTY  IN  RECREATION. 


337 


I not  committed,  above  all  by  the  frivolity  and  imprudence 
of  my  words  ! I most  humbly  ask  Thy  pardon,  and  I con- 
jure Thee  to  grant  me  through  the  merits  of  my  Saviour, 
and  by  the  intercession  of  his  most  Holy  Mother,  grace  to 
repaii*  the  past  by  a conduct  entirely  contrary. 

I make  the  resolution  to 


TWO  HUNDEED  AND  TENTH  SUBJECT. 

MODESTY  IN  RECREATION. 

The  lips  of  the  unwise  will  be  telling  foolish  things  ; but  the  words  of  the 
wise  shall  be  weighed  in  a balance. — Eccles.  xxi.  28. 

Let  US  adore  our  loving  Saviour  inviting  his  Apostles  to 
take  some  relaxation  after  labor,  in  order  to  return  to  it 
with  more  vigor  ; and  let  us  consider  that  he  only  wished 
to  jDrocure  them  the  means  to  recuperate,  and  not  to  fur- 
nish them  occasion  for  dissipation,  and  for  losing  sight  of 
the  presence  of  God.  Let  us  thank  Him  for  the  goodness 
with  which  he  watches  thus  over  all  our  needs. 

Let  us  examine  in  what  way  we  have  acted  during  the 
recreation.  Whether  sitting*,  standing,  or  walking,  have 
we  preserved  a modest,  befitting,  and  eddying  demeanor? 

Have  we  contributed  on  our  part  to  a pious,  edifying, 
and  useful  conversation  ? 

Have  we  made  an  endeavor,  not  to  be  annojdng  to  any 
person  during  this  time,  either  by  a too  great  j^assion  for 
talking,  or  by  a sombre,  taciturn,  and  repelling  air  ? 

Have  we  not  been  one  of  those,  who,  full  of  themselves 
and  of  their  pretended  merit,  interrupt  others  constantly 
to  obtrude  their  own  opinions  ; who  wish  to  be  right  in 
everything  ; who  talk  without  ceasing  of  what  they  have 
done  or  said  ; who  make  a pretense  of  having  taken  part 
in  everything  which  has  succeeded  well ; who  boast,  praise 
themselves  without  perceiving  that  they  render  themselves 
ridiculous  and  make  themselves  despised  ? 


338 


P.VETICULAR  EXAMEN. 


Have  we  avoided  indiscreet  words,  buffooneries,  rail- 
leries, and  everytliing  which  might  have  wounded  charity, 
re[)ntation,  the  respect  due  to  superiors,  etc. 

Have  we  avoided  all  familiarity,  all  frivolity,  and  every- 
thing which  might  indicate  bad  education,  childishness, 
bad  taste? 

Have  we  ptit  in  practice  these  words  of  St.  Paul  ; In  all 
things  i^how  ihynelf  an  example  of  good  works,  in  doctrine,  in 
inlegritij,  in  gravity. — Titus  ii.  7. 

Pause. 

Act  or  Contrition. — I avow  it,  O my  God ! I have  very 
often  been  wanting  in  modesty  during  the  recreations,  and 
I have  not  had  sufficient  regret  for  it  since  I have  labored 
so  little  to  correct  myself.  I feel  this  day  the  wrong  I 
have  done  myself  by  this  conduct,  and  the  obstacle  I have 
thereby  placed  to  my  advancement  in  perfection.  I re- 
pent of  it  with  all  my  heart,  and  I ask  Thee,  with  tl  e par- 
don of  the  past,  the  grace  no  more  to  abandon  myself  to 
sentiments  too  natural  during  the  recreation. 

/ make  the  resolution  to 


TWO  HUNDEED  AND  ELEVENTH  SUBJECT. 

MODESTY  IN  THE  REFECTORY. 

When  the  hour  was  come  he  sat  down  and  the  twelve  Apostles  with  him. 
—St.  Luke  xxii.  14. 

Modesty  demands  that  in  entering  the  refectory  we 
should  recollect  ourselves,  we  should  offer  this  action  to 
God  by  a fervent  prayer. 

It  requires  that  we  should  observe  modesty  of  the  eyes, 
to  avoid  casting  them  around  on  what  is  served,  as  if  to 
examine  whether  our  sensuality  were  to  be  satisfied. 

It  demands  that  we  take  our  place,  and  arrange  our  ser- 
vice quietly  and  without  noise,  through  a respect  for 
others,  and,  above  all,  for  the  presence  of  God. 


ON  MORTIFICATION. 


339 


Modesty  requires  that  we  listen  in  silence,  and  with  re- 
spect, to  the  reading  at  table,  in  order  to  nourish  our  soul 
at  the  same  time  that  we  sustain  our  body. 

Is  it  thus  that  we  have  done  ? Have  we  kept  a profound 
silence  in  the  refectory  ? And  in  the  case  of  a real  neces- 
sity have  we  spoken  there  in  few  words  and  in  a low  voice  ? 
Have  we  watched  over  our  eyes,  to  permit  them  no  liber- 
ty, no  curiosity,  through  respect  for  the  presence  of  God  ? 
Have  we  maintained  a suitable  posture,  avoiding  every- 
thing which  might  express  effeminacy  and  exterior  immor- 
tification  ? Finally,- have  we  comprehended  these  Avords 
of  St.  Paul : Whether  you  eat  or  drink. .do  all  to  the  glory 
of  God. — I.  Coe.  x.  31. 

Pause. 

Act  of  Contrition. — Alas  ! Lord,  my  conduct  in  the  re- 
fectory has  often  been  frivolous  and  scarcely  edifying  ; I 
have  every  reason  to  fear  that  I have  scandalized,  those 
who  were  the  Avitnesses  of  it,  and  perhaps  have  led  them 
to  imitate  me.  I ask  Thy  pardon  for  it,  O my  God,  and  I 
pray  Thee  to  grant  me  the  grace  to  take  henceforth  my 
meals  with  a modesty  Avhich  shows  that  I comprehend  all 
the  sanctity  of  my  vocation. 

I make  the  resolution  to 


TWO  HUNDPvED  AND  TWELFTH  SUB-JECT. 

ON  MORTIFICATION. 

Mortify,  therefore,  your  members  which  are  upon  the  earth. — Col.  iii.  5. 

To  mortify,  signifies  to  restrain,  to  deprive,  to  destroy 
cupidity,  to  put  it  to  death.  In  practice,  mortification  is 
a virtue  b}^  Avhich  a soul  that  desires  to  please  God  con- 
strains itself,  afflicts  itself,  not  only  to  fulfill  its  duties, 
however  austere  they  may  be,  but  farthermore,  to  deprive 


340 


PARTICULAR  EXAMEN. 


itself  of  even  lawful  pleasures,  and  condemn  itself  to  acta 
painful  to  nature. 

There  are  two  hinds  of  mortification,  interior  mortifica- 
tion and  exterior  mortification. 

Exterior  mortification  relates  to  the  use  of  the  senses, 
as  that  of  sight,  of  hearing,  of  smell,  of  taste,  and  of  touch. 

Interior  mortification  relates  to  the  faculties  of  the  soul, 
to  judgment,  to  memory,  and  to  the  will ; to  the  thoughts 
of  the  mind,  to  the  affections  of  the  heart. 

Mortification,  as  well  interior  as  exterior,  comprises 
three  principal  degrees  ; the  first  is  limited  to  a privation 
of  all  that  is  forbidden  by  the  commandments,  of  all  that 
may  be  an  occasion  of  sin,  as  dangerous  looks,  unguarded 
words,  thoughts,  desires,  actions  capable  of  sullying  the 
soul,  etc.  All  Christians  are  bound  to  practise  this  degree 
of  mortification,  and  they  should  confess  the  infractions  of 
which  they  may  have  rendered  themselves  guilty  on  this 
point. 

The  second  degree  comprehends  the  mortifications 
which  tend  to  the  j^ractice  of  the  evangelical  counsels  ; 
they  are  ordinarily  indicated  to  persons  beloning  to  reli- 
gious orders  by  the  rules  which  they  have  embraced. 

The  third  degree  comprehends  the  mortifications,  the 
penances,  to  which  pious  and  fervent  souls  subject  them- 
selves ; it  may  be  to  assure  their  perfection,  it  may  be  to 
render  themselves  more  hke  to  Jesus  Christ,  who  was  par 
excellence  the  man  of  sorrows  and  of  penance. 

But,  for  religious,  the  mortification  most  useful  and 
least  subject  to  delusion  is  the  exact  fulfilment  of  their  du- 
ties; it  is  the  common  life,  practised  in  a manner  not  com- 
mon ; it  is  the  restraint  of  the  senses,  and  the  privation  of 
all  satisfaction.  Without  this  mortification,  penances, 
and  macerations,  even  the  most  excruciating,  will  be  abso- 
lutely useless,  and  perhaps  dangerous,  for  they  will  be  only 
an  effect  of  self-love  and  of  self-will. 


NECESSITY  OF  MORTIFICATION. 


341 


Is  it  thus  we  have  understood  mortification  ? Have  we 
made  it  consist  in  the  fulfilment  of  our  duties,  in  the  sub- 
jection of  ourselves  to  the  common  life,  in  forbearance  to- 
wards our  neighbor,  in  the  diligently  offering  to  God  all 
that  afilicts  us  and  all  that  thwarts  us,  in  the  little  sacri- 
fices which  cost  something  to  self-love  and  self-will  ? 

On  the  contrary,  have  we  not  avoided  everything  which 
might  mortify  us,  cause  us  to  suffer,  humiliate  us,  contra- 
dict us?  have  we  not  testified  dislike  to  persons  who  may 
have  occasioned  us  some  mortifications  ? have  we  not  com- 
plained ? have  we  not  even  had  resource  to  retaliation  ? 
have  we  not  acted  so  as  to  exempt  ourselves  from  the  mor- 
tifications prescribed  by  the  rules  ? have  we  not  alleged 
reasons  on  very  slight  foundations  to  be  excused  from 
them  ? Finally,  do  we  enter  into  those  holy  sentiments 
which  animated  St.  Paul  when  he  said  : I therefore  do  run^ 
not  as  at  an  uncertainty  ; I so  fight,  not  as  one  heating  the  air  ; 
but  I chastise  my  body,  and  biing  it  into  subjection. — I.  Coe. 
ix.  27. 

Pause. 

Act  of  Contrition. — I know,  O my  God,  that  one  goes 
to  heaven  only  through  mortification  practised  for  Thy 
love  ; I have  taught  it  to  others,  even  to  those  dearest  to 
me,  and  nevertheless  how  many  immortifications  in  my 
conduct ! how  many  liberties  I have  permitted  myself ! 
pardon  me  them,  Lord,  and  grant  me  the  strength  and 
courage  to  mortify  myself ; this  is  what  I ask  of  Thee  by 
the  merits  of  J esus  Christ  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  THIRTEENTH  SUBJECT. 

NECESSITY  OF  MORTIFICATION. 

If  you  live  according  to  the  flesh  you  shall  die.  But  if  by  the  spirit  you 
mortify  the  deeds  of  the  flesh,  you  shall  live. — Rom.  viii.  13. 

Our  nature  was  created  pure  and  innocent;  but  sin  has 


343 


PARTICULAR  EXAMEN. 


SO  to  say,  spoilocl  everything,  corrupted  evei-ything  in  ns, 
so  that  an  infinitude  of  things  which  are  within  or  witli- 
out  us  lead  us  to  evil,  tend  to  our  ruin,  and  will  infallibly 
ruin  us  if  we  do  not  combat  without  ceasinsr. 

As  worms  devour  the  viands  which  are  not  salted,  so 
vices  will  devour  the  soul  of  him  who  is  not  mortified  ; it 
will  then  be  impossible  for  us  to  save  ourselves  without 
mortification,  for  The  kingdom  of  heaven  sufferelh  violence.^ 
It  is  for  this  that  Jesus  Christ  tells  us  to  watch  and  to 
pray.2 

Our  Divine  Saviour  places  vigilance  even  before  prayer  ; 
it  is  necessary  then  to  watch  over  our  eyes  to  prevent 
them  from  turning  on  dangerous  objects,  bad  in  them- 
selves, or  by  reason  of  the  bad  dispositions  which  are  in 
us  ; hence  it  is  necessary  to  mortify  them. 

It  is  necessary  to  watch  over  our  ears  to  prevent  them 
from  hearing  ill-timed  words,  capable  of  wounding  char- 
ity or  of  carrying  corruption  to  our  hearts  ; hence  it  is 
necessary  to  repress,  to  mortify  them. 

It  is  necessary  to  watch  over  our  tongue  to  prevent  it 
from  breaking  out  into  complaints,  slanders,  calumnies, 
dangerous  discourses,  pernicious  counsels,  etc.  ; hence  it 
is  necessary  to  repress  it,  to  mortify  it. 

It  is  necessary  to  watch  over  our  hands,  that  all  our 
works  may  be  good  and  agreeable  to  God,  useful  to  our 
neighbor,  and  sanctifying  to  ourselves. 

It  is  necessary  to  restrain  our  appetites,  and  to  keep 
them  under  the  laws  of  moderation  ; that  is  to  say,  we 
should  mortify  what  there  may  be  inordinate  in  them. 

It  is  necessary  to  repress  our  self-love,  our  pride,  our 
impatience,  our  jealousy,  our  resentments. 

It  is  necessary  to  restrain  our  will,  and  to  hold  it  in  de- 
pendence on  that  of  God. 

It  is  necessary  to  urge,  to  do  violence  to  our  indolence, 

1 St.  Matt.  xi.  12.  2 St.  Matt.  xxi.  41. 


MORTIFICATION  OF  THE  SOUL. 


343 


our  negligence  in  the  accomplishment  of  our  duties.  It 
IS  necessary,  in  a word,  to  combat  our  senses  and  our  in- 
clinations, otherwise  we  should  be  dragged  to  the  preci- 
pice and  the  abyss  of  sin  and  of  its  consequences. 

The  true  religious  knows  that  suffering  is  not  only 
the  means  of  expiating  the  past,  but  also  the  preservative 
for  the  future  ; he  condemns  himself  then  to  a thousand 
little  sacrifices  , he  imposes  on  himself  a thousand  little 
privations,  such  as  that  of  a look,  of  a word,  of  a sign,  of 
a step,  of  an  enjoyment,  even  innocent. 

Let  us  embrace  this  holy  practice,  and  we  shall  learn, 
by  our  own  experience,  how  salutary  it  is.  Let  us  do  our- 
selves little  violences,  and  great  ones  will  come  easy  to 
us.  Let  us  deprive  ourselves  of  that  which  is  permitted, 
and  we  shall  have  a horror  of  that  which  is  forbidden. 

Let  us  see  now  if  we  are  disposed  to  enter  into  this 
plan,  and  to  carry  always  in  our  body,  as  St.  Paul  tells 
us  : The  mortification  of  Jesus,  that  the  life  also  of  Jesus  may 
be  made  manifest  in  our  bodies. — II.  Coe.  iv.  10. 

Pause. 

Act  of  Contrition. — Thy  saints  have  all  been  mortified 
O my  God ! and  I,  I mortify  myself  in  nothing  ; I mor- 
tify neither  my  tongue,  nor  my  eyes,  nor  my  ears,  nor  mj 
taste,  nor  my  smell,  nor  my  mind,  nor  my  heart,  nor  an;j 
of  the  faculties  of  my  soul.  Pardon  me.  Lord,  and  grant 
me  the  grace,  by  the  merits  of  Jesus  Christ  and  the  in- 
tercession of  Mary^  to  practise  successfully  this  virtue,  so 
necessary  to  salvation. 

I make  the  resolution  to 


TWO  HUNDKED  AND  FOURTEENTH  SUBJECT. 

MORTIFICATION  OF  THE  FACULTIES  OF  THE  SOUL. 

The  imagination  and  thought  of  man’s  heart  are  prone  to  evil  from  his 
youth. — Gen.  viii.  21; 

The  faculties  of  our  soul,  as  well  as  our  senses,  having 


P.\JITICULAR  EXA:MEN. 


ueen  degraded  by  sin,  would  necessarily  draw  us  to  evil, 
if  we  were  not  constantly  on  our  guard  to  direct  them  and 
to  force  tbem  to  enter  into  the  designs  of  God. 

Our  mind  is  inquisitive  ; it  desires  to  know  everything, 
to  investigate  everything.  It  is  full  of  confidence  in  its 
own  wisdom,  and  only  submits  with  great  difficulty  to  that 
of  others.  It  urges  without  ceasing  towards  honors,  dis- 
tinctions, the  good  opinion  of  ourselves.  It  is  troubled 
and  disquieted  ; it  is  impatient,  when  it  is  thwarted,  or 
when  it  meets  some  disappointment ; it  is  necessary  to 
moderate  it,  to  restrain  it,  and  even  to  subjugate  it. 

It  is  no  less  necessary  to  watch  over  our  imagination, 
in  order  to  repress  its  sallies,  and  to  prevent  it  from  in- 
volving us  in  projects  which  correspond  not  with  the  order 
of  God  ill  our  behalf. 

Our  memory  recalls  with  pleasure  that  which  may  con- 
tent it,  flatter  it,  nourish  self-love  ; while  it  easily  forgets 
the  duties  imposed  on  it  by  God  and  men  ; it  is  necessary 
to  direct  it,  to  restrain  it,  to  call  it  to  duty. 

Our  will  abandoned  to  itself  betakes  itself  only  with 
pain  to  that  which  grieves  it,  to  that  which  thwarts  it ; it 
embraces  only  with  difficulty  the  duties  which  the  lavv^  of 
God  and  the  obligation  of  our  vocation  impose  upon  us. 
It  likes,  on  the  contrary,  what  contents  it,  what  satisfies 
it,  what  gives  it  some  pleasure  ; it  is  necessary  then  to 
submit  it  to  the  3'^oke  of  the  law,  to  prevent  it  from  sur- 
rendering itself  to  that  which  is  forbidden,  and  oblige  it 
to  subject  itself  to  that  which  is  ordained. 

Our  heart  easily  inclines  towards  creatures  ; it  easily  at- 
taches itself  to  objects  which  appear  to  it  good,  useful, 
agreeable,  and  even  gives  preference  to  what  may  draw  it 
to  evil ; it  is  necessary  then  to  regulate  its  affections,  to 
turn  it  from  creatures,  to  attach  it  inviolably  to  God,  our 
sovereign  good  and  our  last  end. 

Is  it  thus  that  we  have  comprehended  this  sort  of  mor- 


MORTIFICATION  OF  THE  MIND. 


345 


fifi  cation  ? How  have  we  directed  the  thoughts  of  our 
minds,  the  affections  of  our  hearts,  the  acts  of  our  will, 
the  sallies  of  our  imagination  ? What  mortifications  have 
we  practised  on  this  subject? 

Have  we  realized  that  God  alone  can  give  us  the  strength 
necessary  to  direct  towards  Him  the  faculties  of  our  soul  ? 
Let  us  often  then  address  to  him  this  prayer  of  the  royal 
prophet : 0 Lord  God  of  hosts,  convert  us,  and  show  Thy 
face,  and  we  shall  he  saved. — Ps.  Ixxix.  20. 

Pause. 

Act  of  Contrition. — I acknowledge  in  Thy  presence,  O 
my  God,  the  bad  use  I have  made  of  the  faculties  of  my 
soul.  Instead  of  meditating  on  Thy  perfections  and  Thy 
designs  in  my  regard,  I have  often  thought  only  of  the 
world  and  of  myself  ; instead  of  attaching  myself  to  Thee, 
my  will  has  inclined  only  to  vanity  and  trifling  ! Pardon, 
O my  God,  through  the  merits  of  Jesus  Christ  and  through 
the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HHNDKED  AND  FIFTEENTH  SUBJECT. 

ON  THE  MORTIFICATION  OF  THE  MIND  AND  THE  JUDGMENT. 

Bow  down  thy  shoulder  and  bear  her,  and  be  not  grieved  with  her  bonds, 

— Eccles.  vi.  26. 

The  immortification  of  the  mind  and  the  judgment  may  - 
become  the  source  of  a multitude  of  vices  and  the  princi- 
ple of  damnation.  An  unmortified  spirit  is  ordinarily 
inquisitive,  anxious  to  know  everything,  to  understand 
everything.  It  is  proud,  self-sufficient,  haughty,  and  can 
suffer  neither  contradiction  nor  remark.  It  is  disquieted, 
meddling,  wishing  always  to  seem  in  the  right,  to  rule  in 
everything  and  over  everything.  It  contends,  cavils,  dis- 
putes without  ceasing,  and  is  never  satisfied  unless  every 
one  submits  to  its  own  manner  of  seeing  and  comprehend- 


34G 


PARTICULAR  EXAMEN. 


ing.  It  assumes  to  itself  tlie  liberty  of  critically  examining 
the  conduct  of  others,  in  order  to  have  the  pleasure  of 
condemning  them  and  prefering  itself. 

Full  of  the  good  opinion  of  himself,  the  unmortified  re- 
ligious is  never  willing  to  be  in  the  wrong,  and  if  he  is 
contradicted,  it  suffices  to  lead  him  to  murmurs  and  im- 
patience. He  abounds  so  much  in  his  own  conceit,  that  he 
believes  himself  capable  of  everything,  and  to  have  no  need 
of  advice  from  any  one,  not  even  from  his  superiors. 

The  least  trial,  a humiliation,  a want  of  emploj^ment, 
leads  him  to  murmuring,  to  impatience ; such  discourage 
him,  and  suggest  to  him  extreme  measures.  A desire  for 
the  glory  of  time  causes  him  almost  to  forget  that  of  eter- 
nity. 

Let  us  examine  now  whether  we  have  not  some  part  in 
these  fatal  dispositions.  Do  we  not  abandon  ourselves  to 
pride,  to  curiosity,  informing  ourselves  of  all  that  passes, 
of  all  that  is  said  ? Have  we  not  the  passion  for  washing 
to  reason  about  everything;  for  meddling  with  many  things 
which  do  not  concern  us  ? 

Are  we  not  filled  with  ourselves  and  our  ability,  be- 
lieving ourselves  capable  of  undertaking  everything  and 
doing  everything  ? Have  we  had  the  strength  and  courage 
to  arrest  the  levity  of  our  mind,  which  entangles  itself 
in  a thousand  vain  reasonings,  which  is  eager,  which 
troubles  itself,  which  disquiets  itself  with  everything, 
except  with  becoming  humble,  submissive  and  prudent? 
Have  we  cared  to  avoid  all  obstinacy,  all  stubbornness, 
and  under  pretext  of  firmness  of  mind,  have  we  not  had 
the  weakness  to  persist  in  an  opinion  which  we  have 
advanced,  even  when  we  saw  its  falsity  ? After  these  re- 
flections, have  we  not  great  need  to  say  with  David  : Cre- 
ate a clean  heart  in  me,  0 God,  and  renew  a right  spirit  within 
my  bowels. — Ps.  1.  12. 


MORTIFICATION  OF  THE  WILL. 


847 


Pause. 

Act  of  Contrition. — Wliat  subject  of  shame  and  of  con- 
fusion for  me,  O Jesus,  when  I see  Thee,  Thee  the  Divine 
Word,  the  AVord  of  the  Celestial  Father,  the  Eternal  AVis- 
dom,  entering  into  the  world,  not  to  accomplish  Thy  will, 
which  nevertheless  was  so  right,  so  just,  but  to  mortify 
Tny  spirit,  and  Thy  will,  in  doing  that  of  Thy  Father ! I 
ask  Thy  pardon,  consequently,  O my  Saviour,  for  all  the 
immortifications  of  my  spirit  and  my  judgment ; I ask  of 
Thee  this  pardon  by  Thy  infinite  merits,  and  by  the  inter- 
cession of  the  most  Holy  Virgin. 

I make  the  resolution  to 


TWO  HUNDEED  AND  SIXTEENTH  SUBJECT. 

MORTIFICATION  OF  THE  WILL. 

Father,  not  my  will,  but  Thine,  be  done. — St.  Luke  xxii.  42. 

In  consequence  of  the  sin  of  our  first  parents,  our  will 
is  so  vitiated  that  it  ceases  not  to  tend  to  indejiendence, 
to  obstinacy,  and  to  the  accomplishment  of  its  unruly  de- 
sires ; it  wishes  to  dispose  of  itself,  to  conduct  itself  ac- 
cording to  its  own  views,  its  inclinations,  its  penchants  ; to 
choose  its  occupations,  its  employments,  as  well  as  the 
manner  of  exercising  them. 

The  man  w^ho,  notwithstanding  the  aid  of  grace,  has  not  . 
conquered  his  own  will,  can  endure  neither  submission,  in- 
convenience, nor  restraint;  he  wants  every  desire  satisfied 
in  his  own  way,  without  regard  either  to  the  authority 
which  he  contemns  or  to  the  scandal  which  he  gives. 

Let  us  examine  now  how  it  is  with  us  on  this  subject,  and 
whether  we  have  any  resemblance  to  our  Divine  Model, 
who  says  : I came  down  from  heaven^  not  to  do  My  own  will, 
hut  the  will  of  Him  that  sent  meP 

The  man  who  has  subdued  his  own  will  seeks  not  his 


1 St.  John  vi,  38. 


348 


pahticulaii  examen. 


own  pleasure  in  wlnit  he  does;  he  has.no  choice  either  for 
his  eni})loyinents  or  for  the  manner  of  exercising  them, 
but  refers  altogether  to  obedience.  His  submission  is  such 
that  none  ever  hear  him  pronounce  the  words  I will,  or  1 
will  not.  His  greatest  attraction  is  obedience,  submission, 
and  dependency.  Is  this  a portrait  of  ourselves  ? and  can 
we  say  with  our  Adorable  Saviour  ; Behold  I come ; in  the 
head  of  the  book  it  is  ivritten  of  me  to  do  thy  will,  0 Lord. — 
Heb.  X.  7 ; Ps.  xxxix. 

Act  of  Contkition. — I have  indeed  cause  to  tremble, 
Lord,  when  I consider  that  Thou  canst  only  recompense 
in  Paradise  the  actions  conformable  to  Thy  will,  and  when 
I recall  having  acted  so  often  without  attention  and  with- 
out a real  desire  to  please  Thee.  Yes,  O my  God,  I seek 
Thy  pardon  for  having  so  often  gratified  my  own  will ; I 
pray  Thee,  by  the  merits  of  Jesus  Christ  and  by  the  inter- 
cession of  Mary,  to  grant  me  grace  to  renounce  in  all 
things  and  all  places  my  own  will,  in  order  to  do  Thine. 

I make  the  resolution  to 


TWO  HUNDKED  AND  SEVENTEENTH  SUBJECT. 

MORTIFICATION  OF  SELF-LOVE. 

If  thou  give  to  the  soul  her  desires,  she  will  make  thee  a joy  to  thine 
eaemies.— Eccles.  xviii.  31. 

Our  self-love,  the  excessive  love  of  ourselves,  is  one 
of  the  greatest  obstacles  we  have  to  surmount  to  reach 
heaven,  because  it  leads  us  without  ceasing  to  attach  our- 
selves to  the  satisfaction  of  the  mind  and  of  the  senses; 
that  is  to  say,  to  a life  wholly  natural;  to  fiy  from  the  cross 
and  penance,  without  which  nevertheless  there  is  no 
salvation  for  us. 

Yet  is  it  not  thus  that  we  live  ? Have  we  not  the  fatal 
habit  of  seeking  only  what  pleases  us,  what  flatters  us? 


MOKTIFICATION  OF  SELF-LOYE.  349 

Are  they  not  our  own  interests,  oiir  ease,  our  gratifica- 
tions, that  we  have  in  view  in  most  of  our  actions  ? 

Instead  of  seeking*  only  the  glory  of  God  in  our  em- 
ployments, have  we  not  sought  ourselves?  have  we  not 
desired  with  too  much  eagerness  the  praises  and  ap- 
plause of  men  ? have  we  not  been  grieved,  pained,  cast 
down,  when  we  have  heard  others  praised,  congratulated 
on  their  virtues,  on  their  successful  doings,  the  advanta- 
geous results  they  have  obtained  in  their  employments  ? 

Is  it  not  this  self-love  that  renders  us  so  conceited,  so 
self-opinionated,  and  that  causes  us  to  listen  unwillingly 
to  the  advice,  the  counsels,  the  representations  address- 
ed to  us?  Is  it  not  this  self-love  which  renders  us  so 
blind  to  ourselves  that  we  only  see  ourselves  on  the 
fair  side,  and  do  not  perhaps  know  our  ruling  passion, 
which  is  the  greatest  obstacle  to  the  oj^erations  of  grace  in 
our  souls  ? When  we  act  through  self-love,  do  we  perceive 
it  ? Do  we  know  well,  are  we  well  convinced  that  everything 
that  is  done  solely  through  self-love  is  lost  for  eternity 
that  it  will  be  a frightful  misfortune  if  through  self-love 
we  should  jDut  ourselves  in  the  place  of  God,  by  referring 
to  ourselves  the  glory  of  all  that  we  do  ? Let  us  consider 
attentively  that  the  prophet  king  spoke  for  us  as  much  as 
for  himself  when  he  said  : Not  to  us,  0 Lord,  not  to  us,  hut 
to  Thy  name  he  glory. — Ps.  cxiii.  1. 

Pause. 

Act  of  Contrition. — I have  loved  myself  too  much,  O 
Lord,  and  behold  the  principal  cause  of  all  my  sins.  Up- 
root this  excessive  love  of  myself  which  renders  me  so 
blind  to  my  salvation,  and  so  insensible  to  the  inter- 
ests of  Thy  glory ; destroy  it,  or  all  that  Thou  hast  done 
to  save  me  will  be  unavailing  to  me.  I ask  Thy  pardon 
for  the  many  sins  my  self-love  has  caused  me  to  com- 
mit ; deign  to  gi*ant  me,  by  the  merits  of  Jesus  Christ 


350 


PARTICULAR  EXAMEN. 


and  by  the  intercession  of  Mary,  the  grace  to  combat  it 
henceforth  to  the  end. 

/ make  the  remlution  to 


TWO  HUNDEED  AND  EIGHTEENTH  SUBJECT. 

MORTIFICATION  OF  MEMORY. 

I remembered,  0 Lord,  Thy  judgments  of  old,  and  I was  comforted.— 
Ps.  cxviii.  52, 

It  is  not  for  our  own  pleasure  that  God  has  given  us 
memory,  but  rather  for  His  glory  and  our  salvation  ; 
that  is  to  say,  to  impress  on  our  minds  the  remembrance 
of  His  favors,  to  render  Him  continual  thanksgivings 
for  them,  and  to  bring  back  to  ourselves  the  recollection 
of  our  failings,  in  order  to  repent  of  them,  and  obtain  for- 
giveness. 

We  abuse  this  faculty  then  whenever  we  employ  it  to 
recall  to  ourselves,  through  motives  unworthy  of  a Chris- 
tian, those  recollections  that  flatter  our  self-love,  or  lead 
us  to  oftend  God,  to  wound  charity,  justice,  or  the  duties  of 
our  jirofession. 

Let  us  consider  now  what  use  we  make  of  our  memory. 
Do  we  endeavor  to  occupy  it  with  a recollection  of  the  bless- 
ings of  God  to  us,  recahing  with  joy  the  great  mysteries 
wdiich  Jesus  Christ  accomplished  for  our  salvation  ; the 
grace  of  baj^tism,  of  our  confessions,  of  our  communions  ? 

Do  we  recall  with  gratitude  the  good  offices  of  Mary  in 
our  behalf,  the  services  which  our  guardian  angel  renders 
us? 

Have  we  sometimes  recollected  the  wrong  we  have 
done  to  God  by  our  sins,  in  order  to  excite  ourselves  anew 
to  profound  repentance  for  having  committed  them  ? 

Have  we  removed  from  our  memory  the  subjects  of  dis- 
pleasure we  may  have  had  against  our  brothers  ? Einally 


MORTIFICATION  OF  THE  IMAGINATION. 


851 


have  we  made  the  use  of  this  faculty  which  God  demands 
of  us  ? Can  we  say  with  David  : I xmll  he  e)nployed  in 
Thy  commandments;^  with  the  holy  king  Ezechias,  I will  re- 
count to  Thee  all  my  years  in  the  bitterness  of  my  and 

again  with  the  Psalmist,  I will  meditate  on  Thy  command- 
ments ; and  I will  consider  Thy  ways.  I will  think  of  Thy 
justifications  ; I will  not  forget  Thy  ivords  f — Ps.  cxvii.  15. 

Pause. 

Act  of  Contkition. — It  is  to  me  a subject  of  truly 
just  grief,  O my  Jesus,  and  of  truly  bitter  regrets,  to  see 
that  my  memory  has  been  for  so  long  a time  filled  with 
things  vain,  futile,  and  perhaps  culpable.  I ask  Thy  par-  - 
don  for  it  with  all  my  heart,  and  I pray  Thee  to  engrave 
upon  it  the  recollection  of  Thy  presence  and  of  Thy  bene- 
fits, in  such  a manner  that  it  may  never  be  effaced. 
Let  me  rather  forget  myself  than  forget  Thee,  O best  of  all 
friends  ; I ask  Thee  this  grace  through  Thy  infinite  merits, 
and  through  the  intercession  of  Mary,  who  preserved  so 
well  in  her  heart  the  remembrance  of  the  mysteries  of  Thy 
divine  infancy. 

I make  the  resolution  to 


TWO  HUNDEED  AND  NINETEENTH  SUBJECT. 

MORTIFICATION  OF  THE  IMAGINATION. 

The  heart  of  a fool  is  as  the  wheel  of  a cart,  and  his  thoughts  are  like 
the  rolling  axletree. — Eccles.  xxxiii.  5. 

We  call  imagination  the  faculty  by  which  the  mind  repre- 
sents to  itself  forms,  combinations,  projects,  which  often 
enough  have  neither  existence  nor  reality. 

Imagination,  left  to  itself,  or  badly  directed,  may  become 
a great  obstacle  to  salvation,  by  throwing  the  soul  into 


^ Ps.  cxviii.  78. 


2 Isaias  xxxviii.  15. 


352 


PAETICULAR  EXAMEN. 


folly,  trifling,  and  dissatisfactions.  St.  Theresa  calls  it  the 
fool  of  the  house  ; and,  in  truth,  is  it  not  that  which  tran- 
sports us  from  object  to  object,  when  we  ought  to  be 
united  to  God  by  prayer,  by  meditation  ? Is  it  not  the 
cause  of  our  being  scarcely  ever  recollected,  occasioning 
the  loss  of  valuable  time  during  prayer  and  meditation, 
wandering  from  thought  to  thought,  from  project  to  pro- 
ject ? Does  it  not  sometimes  paint  to  us  the  world,  its  ad- 
vantages, and  its  pleasures,  in  colors  so  alluring  and  at- 
tractive, merely  to  deceive  and  seduce  us?  Does  it  not 
sometimes  erect  itself  into  a perfidious  counsellor,  caus- 
ing us  to  see  some  pretended  greater  good  outside  the 
paths  of  obedience  or  of  our  vocation  ? Is  it  not  thus, 
that  is  to  say,  by  showing  us  good  where  it  exists  not,  that 
our  imagination  turns  us  aside  from  the  true  road  which 
God  has  marked  out  for  us  ? 

Let  us  see  now  if  it  is  not  by  acting  in  this  manner  that 
we  have  misused  our  imagination.  Instead  of  utilizing 
this  faculty,  to  take  efficacious  means  for  our  sauctifica- 
tion,  have  we  not  employed  it  in  tracing  delusive  images,  in 
forming  projects,  frivolous,  useless,  and  perhaps  danger- 
ous? 

Do  we  not,  by  the  abuse  which  we  make  of  our  imagina- 
tion, resemble  those  men,  of  whom  St.  Jude  speaks  in 
these  terms  : As  clouds  without  water , which  are  carried  about 
by  winds,  trees  of  the  autumn  unfruitful,  twice  dead,  plucked 
up  by  the  roots.'^ 

Has  it  not  even  happened  to  us  to  make  use  of  our 
imagination  to  combine  in  ourselves  the  means  of  gratify- 
ing our  inclinations,  our  curiosity,  our  sensuality,  our 
ruling  passion  ? 

Have  we  not  sometimes  been  even  so  blind  as  to  ap- 
plaud ourselves,  when  by  the  bad  use  we  have  made  of  it, 
we  have  attained  success  in  our  bad  designs? 


St.  Jud«  12. 


MORTIFICATION  OF  THE  SIGHT. 


353 


Oil,  liow  deplorcable  would  sucli  conduct  be,  how  blama- 
ble  and  how  criminal. 

Is  it  not  of  those  who  act  thus  that  St.  Paul  speaks  in 
these  terms  : They  became  vain  in  their  thoughts,  and  their 
foolish  heart  was  darkened,  wherefore  God  gave  them  up  to  the 
desii'es  of  their  heart,  and  they  tilled  themselves  with  every 
kind  of  iniquity? — Eom.  i.  21. 

Pause. 

Act  of  Contrition. — Because  I know  not  how  to  reg- 
ulate my  imagination,  this  beautiful  faculty  is  to  me  the 
source  of  many  faults  for  which  I ask  Thy  pardon,  O my 
God  ; and  through  the  merits  of  Jesus  Christ  Thy  Son, 
and  the  intercession  of  Mary,  I beg  of  Thee  also  the  graces 
necessary  to  regulate  it  well  in  future. 

I make  the  resolution  to 


TWO  HUNDRED  AND  TWENTIETH  SUBJECT. 

MORTIFICATION  OF  THE  SIGHT. 

My  eye  hath  wasted  my  soul. — Lam.  hi.  51. 

Let  us  adore  our  Lord,  who,  to  teach  us  how  necessary 
is  the  mortification  of  the  eyes,  tells  us  : If  thy  right  eye 
scandalize  thee,  pluck  it  out  and  cast  it  from  thee,  for,  he 
adds,  it  is  expedient  for  thee  that  one  of  thy  members  should 
perish,  rather  than  thy  whole  body  should  be  cast  into  helU 
And  in  truth,  how  can  one  hope  to  preserve  his  soul  in 
purity  and  innocence,  if  he  wishes  to  see  everything,  to 
look  at  everything,  to  consider  everything,  to  understand 
everything.  One  begins  by  thinking  often  of  what  he  has 
seen,  he  occupies  himself  with  it,  he  fills  his  imagination 
with  it ; he  next  becomes  attached  to  it,  he  loves  it ; and 
it  is  thus  that  death  has  come  up  through  the  windows"  of  the 
heedless  religious,  and  his  eyes  cause  his  soul  to  escape 
from  his  control.  Therefore,  with  what  attention  should 
• St.  Matt.  V.  29.  2 Jer.  ix.  21. 


354 


PARTICUI^Vll  £XAMEN. 


not  the  religious  who  desires  to  preserve  himself  pure 
from  the  contagion  of  the  world,  practise  this  virtue  I 

If  he  traverses  the  streets,  he  looks  only  to  guide  him- 
self ; he  sees  nothing,  discerns  nothing,  takes  notice  of  no- 
thing, he  minds  neither  persons  nor  things,  nor  costumes, 
nor  fashions,  because  his  heart  is  heavenward.  A double 
reason  restrains  his  looks  in  church — the  sanctity  of  the 
place,  and  the  fear  of  giving  scandal. 

If  he  finds  himself  in  intercourse  with  the  2:)arents  of 
the  pupils  he  holds  himself  in  the  greatest  reserve  ; more- 
over, he  knows  few  persons,  he  has  even  a great  care  not 
to  look  at  the  pupils,  except  to  heep  a watch  over  them, 
and  never  to  permit  himself  the  slightest  gratification.  It 
suffices  that  an  object  presents  to  him  the  least  danger, 
the  slightest  sensibility,  to  withdraw  his  looks  from  it,  in 
the  fear  of  sullying  his  conscience,  and  losing  his  soul. 

The  modest  religious  even  deprives  himself  of  the  pleas- 
sure  of  seeing  objects  innocent  in  themselves,  as  natural 
curiosities,  fine  edifices,  beautiful  fiowers,  unless  it  may  be 
to  bless  God,  who  is  the  first  author  of  them. 

Is  it  thus  that  we  do  ? What  are  our  habits  on  this 
subject  ? Would  we  not  be  more  tranquil,  more  pious,  if 
we  had  always  been  modest,  reserved  ? Do  we  consider 
that  our  eyes,  destined  to  contemplate  heaven,  the  divine 
majesty,  ought  to  deprive  themselves  of  everything  which 
might  soil  them  ? Let  us  say  then  with  the  prophet  : 
Turn  away  mine  eyes  that  they  may  7iot  behold  vanity. — Ps. 
cxix.  27. 

Pause. 

Act  of  Contkition. — Alas ! O my  God,  what  should  not 
my  grief  be  at  the  recollection  of  so  many  faults  committed 
by  the  bad  use  I have  made  of  my  eyes ! I have  looked 
1123011  the  world,  its  customs,  its  vanities,  and  the  world 
has  entered  into  my  heart  to  drive  thence  jieace  and  tran- 
quillity ! Pardon  me,  O my  God  ; pardon  so  many  faults, 


MORTIFICATION  OF  THE  HEARING. 


355 


so  many  infidelities  ; I ask  this  of  Thee  through  the 
modesty  of  Jesus  Christ,  and  that  of  His  immaculate 
Mother. 

I make  the  resolution  to 


TWO  HUNDEED  AND  TWENTY-FIEST  SUBJECT. 

MOKTIFICATION  OF  THE  HEARING. 

A good  ear  will  hear  wisdom  with  all  desire. — Eccles.  hi.  31. 

Our  ears,  like  the  other  senses  of  our  body,  were  conse- 
crated to  God  in  holy  baptism  ; the  minister  of  religion 
addressed  to  them  the  same  words  which  Jesus  Christ  em- 
ployed to  restore  hearing  to  the  deaf  man  : Be  thou  opened? 
Be  thou  opened  to  hear  the  Word  of  God  ; be  thou  opened 
to  listen  to  pious  instructions  ; be  thou  opened  to  hear  the 
voice  of  the  beggar,  who,  in  his  indigence  claims  thy  aid ; 
be  thou  oxiened  to  hear  the  voice  of  the  child,  who  de- 
mands of  Thee  the  bread  of  Christian  instruction. 

It  is  then  for  this  glory  and  for  our  salvation  that  God 
has  given  us  the  use  of  hearing,  and  not  to  procure  by  its 
means  vain  gratifications  ; still  less  to  serve  as  an  instru- 
ment of  sin.  Thus  he  who  comprehends  this  truth  avoids 
with  care  everything  which  might  not  correspond  with  the 
designs  of  God  in  his  regard. 

The  mortified  religious  makes  it  a duty  of  conscience  to 
himself  never  to  lend  an  ear  to  vain  and  useless  conversa- 
tions ; to  such  as  may  be  contrary  to  charity,  to  the  re- 
spect due  to  authority,  to  edification,  or  to  such  as  might 
savor  of  the  maxims  and  vanities  of  the  world  ; neither 
does  he  listen  to  foolish  and  dangerous  songs. 

Is  it  thus  that  we  have  understood  our  duty  ? Have  we 
avoided  listening  to  discourses  worldly,  frivolous,  and  ca- 
pable of  leaving  us  undesirable  recollections  ? Have  we 
been  scrupulous  never  to  listen  to  a word  contrary  to  the 
> St.  Mark  vii.  34. 


356 


PARTICULAR  EXAMEN. 


respect  due  to  those  placed  over  us  ; contrary  td  the  duty 
of  piety  and  fervor — and  if  we  have  not  been  able  to  impose 
silence,  have  we  at  least  testified  our  displeasure  ? 

Have  we  had  the  courage  to  quit  the  place  and  the  com- 
pany of  those  whose  words  were  not  edifying  ? Have  we 
said  with  the  royal  prophet:  The  wicked  ham  told  me  fables^ 
hid  not  as  Thy  law.''  I have  done  judgment  and  justice  ; give 
me  not  up  to  those  who  slander  me. — Ps.  cxviii.  121. 

Pause. 

Act  of  Contrition. — O my  God ! have  pity  on  me  and 
pardon  the  bad  use  I have  made  of  the  sense  of  hearing ! 
I ought  only  to  have  employed  it  in  listening  to  Thy  word, 
and  the  interior  voice  of  Thy  grace  ; and  I have  used  it  to 
listen  to  trifles,  and  often  vanity ! Pardon  me  then,  I pray 
Thee,  this  abuse,  this  sort  of  profanation  of  a faculty, 
which  should  have  been  entirely  consecrated  to  Thee ; I 
ask  for  this  pardon, by  the  merits  of  Jesus  Christ  and  the 
intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDKED  AND  TWENTY-SECOND  SCBJECT. 

MORTIFICATION  OF  THE  TASTE. 

'VMiose  God  is  their  belly ; and  whose  glory  is  their  shame ; who  mind 
earthly  things. — Phil.  iii.  17. 

It  was  by  the  sense  of  taste  that  sin  was  introduced  into 
the  world  ; it  was  for  having  eaten  of  the  forbidden  fruit 
that  our  first  parents  were  condemned  to  sorrow,  to  sick- 
ness, to  the  miseries  of  life,  to  death.  It  is  also  through 
this  sense  that  so  many  persons  are  lost,  are  damned. 
Many  have  fallen  by  the  edge  of  the  sword,  says  the  Holy 
Spirit,  but  not  so  many  as  have  perished  by  their  own  tongue.^ 
Although  a religious  may  not  have  to  fear  the  like  ex- 


1 Ps.  cxviii.  85. 


* Eccles.  XX  viii.  22. 


MORTIFICATION  OF  THE  TASTE.  857 

cesses,  he  should  nevertheless  guard  himself  against  sen- 
suality, in  order  not  to  fall  into  the  defects  of  which  St. 
Bernard  speaks  : “ There  are  some  religious,”  says  he,  ‘ who 
seem  to  have  better  studied  the  counsels  of  Hippocrates 
and  of  Galen,  than  those  of  Jesus  Christ,  and  this  is  what 
the}^  prove  by  the  knowledge  which  they  have  of  the  espe- 
cial properties  of  the  divers  aliments  which  are  served  up 
to  them  ; this,  say  they,  is  bad  for  the  head,  that  for  the 
breast,  this  for  the  stomach,  that  gives  the  colic !” 

There  are  others  who  appear  to  be  in  the  world  only  to 
eat ; the  care  of  their  stomach  absorbs  all  their  faculties  ; 
a want  of  appetite  afflicts  them  ; they  eat  to  have  the 
strength  to  walk,  and  they  walk  to  be  able  to  eat ! O what 
baseness ! what  degradation  ! 

This  is  not  the  case  with  the  true  religious  ; regarding 
himself  as  a poor  person  who  receives  alms,  he  takes  with 
gratitude  what  is  given  him  ; if  he  has  to  do  himself  some 
violence,  to  overcome  some  repugnance,  he  offers  it  to 
God,  remembering  that  in  quality  of  sinner  he  would  bo 
condemned  to  be  nourished  with  fire  and  flames,  if  God 
had  called  him  to  Himself  on  such  a day  or  at  such  a mo- 
ment of  his  life ! If  he  knows  that  a thing  is  hurtful  to 
him,  he  leaves  it  without  others  perceiving  it,  if  he  can. 
He  considers  that  many  persons  better  than  he  are  worse 
treated,  have  more  to  suffer  than  he  ; that  the  absolute 
Master  of  all  things,  the  sovereign  of  the  universe,  our 
Lord  Jesus  Christ,  and  his  Apostles,  oftentimes  wanted 
bread. 

The  mortified  religious,  knowing  very  well  that  the  soul 
profits  by  what  we  retrench  from  the  body,  makes  it  a 
a duty  to  himself  to  practise  at  each  repast  some  mortifi- 
cation ; sometimes  by  depriving  himself  of  that  which 
pleases  him  the  most;  at  other  timesby  retrenchingsomething. 
He  makes  it  a rule  never  to  eat  or  drink  outside  of  the 
common  repast,  especially  without  permission.  He  never 


358 


PARTICULAR  EXAMEN. 


talks  either  of  eating  or  of  drinking  ; he  contrives  even  to 
never  think  of  them. 

Do  we  so  act?  Are  we  careful  to  take  nothing  between 
meals  ? Do  we  receive  with  gratitude  what  the  commu- 
nity has  served  up  ? Far  from  rejoicing  when  the  food  is 
not  to  our  tjiste,  have  we  not  murmured,  and  have  we  not 
even  communicated  to  others  our  impressions  on  this  sub- 
ject? Ill  a word,  have  ive  followed  the  example  of  our 
Lord,  remembering  that  during  His  life  He  lived  on  alms,  was 
often  exposed  to  want  even  necessaries,  and  that  at  His 
death  He  wfis  given  to  drink  gall  and  vinegar  ? ^ Let  us 
consider  that  he  who  is  too  much  occupied  in  preserving 
the  life  of  the  body,  exposes  himself  to  lose  that  of  the 
soul  ? 

Are  we  attentive  to  nourish  our  hearts  in  listening  to  the 
reading,  whilst  we  give  our  body  the  necessary  nourish- 
ment ? Do  we  meditate  on  what  our  Lord  says : Labor 
not  for  the  meat  which  per'isheth,  but  for  that  ivhich  endureth 
unto  life  everlasting^  which  the  Son  of  Man  will  give  you? — 
St.  John  vi.  27. 

Pause. 

Act  op  Contrition. — O my  Saviour  and  my  God ! I pros- 
trate myself  humbly  at  the  foot  of  Thy  cross,  where  Thou 
didst  expiate  by  such  cruel  sufferings  my  daintiness  and 
the  petty  cares  which  I accord  to  my  body.  I pray  for 
Thy  pardon,  O good  Jesus,  and  the  grace  to  correct  my- 
self through  Thy  infinite  merits  and  through  the  interces- 
sion of  Mary. 

/ make  the  resolution  to 


1 St.  Matt,  xxvii.  34. 


OUB  hepasts. 


359 


TWO  HUNDRED  AND  TWENTY-THIRD  SUBJECT. 

DISPOSITIONS  IN  WHICH  WE  SHOULD  TAKE  OUR  REPASTS. 

Not  on  bread  alone  doth  man  live,  but  in  every  word  that  proceedeth 
from  the  mouth  of  God.— St.  Matt.  iv.  4. 

To  enter  into  the  views  of  Jesns  Christ,  our  adorable 
model,  and  to  perform  this  action  as  a true  religious,  have 
we  gone  to  the  refectory  through  submission  to  the  will  of 
God,  and  not  through  inclination  and  to  satisfy  nature  ? 

Have  we  approached  the  table  with  modesty,  and  have 
we  taken,  as  true  children  of  God,  and  as  from  His  hand, 
the  nourishment  of  which  we  had  need,  as  a poor  person 
would  take  it  who  received  it  in  alms  ? 

Have  we  made  with  piety  and  modesty  the  prayer  be- 
fore and  after  repast,  in  order  to  testify  to  God  our  grati- 
tude for  His  goodness  in  providing  for  our  wants,  and  to 
ask  of  Him  the  grace  to  make  a good  use  of  the  strength 
which  the  food  would  give  us  ? 

Has  the  thought  of  the  privations  to  which  a large  num- 
ber of  persons  are  condemned,  made  us  seize  the  occasion 
to  offer  to  God  some  sacrifice?  Has  the  recollection  of 
the  gall  and  the  vinegar  which  were  given  to  Jesus  Christ 
to  drink  on  Calvary,  made  us  find  everything  delicious 
which  was  served  up  to  us  ? 

Have  we  not  permitted  ourselves  to  establish  compari- 
sons between  what  is  served  to  us  and  what  is  served  to 
others,  to  examine  whether  the  aliments  suit  our  taste,  our 
daintiness,  either  in  quality  or  quantity  ? When  our  de- 
sires have  not  been  satisfied,  have  we  not  grown  impa- 
tient ? have  we  not  murmured  in  thought,  and  even  some- 
times in  words,  forgetting  that  we  might  perhaps  have 
been  condemned  to  even  much  greater  privations  if  we 
had  remained  in  the  world? 

Have  we  not  sought  to  justify  our  complaints  by  alleg- 
ing reasons  of  health,  our  fatigues,  our  occupations,  with- 


360 


PARTICULAR  EXAMEN. 


out  considering  that  ^ye  might  scandalize  the  whole  com- 
mnnity,  by  introducing  into  it  a spirit  of  sensuality  and 
a spirit  of  iniinortitication  ? Have  we  reflected  on  the  base- 
ness of  such  conduct,  the  result  of  which  is  to  live  only  for 
the  body  and  its  gross  pleasures?  To  preserve  ourselves 
from  this  blindness,  have  we  entered  into  the  sentiments 
of  David,  who  in  remembering  his  sins  said  : I did  eat 
ashes  like  bread,  and  mingled  my  drink  with  iveeping? — Ps. 
ci.  10. 

Pause. 

A.CT  OF  Contrition. — Thou  werl  pleased,  O my  Divine 
Jesus,  to  subject  Thyself  to  drink  and  to  eat,  in  order  to 
teach  us  to  sanctify  our  repasts ; and  nevertheless,  far 
from  imitating  Thee  in  the  practice  of  Thy  privations,  it 
would  be  my  choice  to  suffer  no  want,  to  be  served  even 
better  than  many  persons  in  the  world.  I am  confused 
and  humiliated  at  it,  O my  sweet  Saviour,  and  I ask  Thee, 
through  Thy  infinite  merits  and  through  the  mediation  of 
Mary, the  grace  to  be  more  reserved  and  more  mortified  in 
future. 

I make  the  resolution  to 


TWO  HUNDKED  AND  TWENTY-FOURTH  SUBJECT. 

SILENCE. 

If  any  man  think  himself  to  be  religious,  not  bridling  his  tongue 

this  man’s  religion  is  vain. — St.  James  i.  26. 

Silence,  considered  in  a religious  point  of  view,  is  a vir- 
tue which  regulates  the  use  of  speech,  teaches  us  to  keep 
silence  when  we  ought  not  to  speak,  and  to  speak  when 
duty  requires  it  ? 

We  should  keep  silence  in  the  times  and  the  places  in- 
dicated by  the  rules ; in  the  time,  that  is  to  say  always, 
unless  necessity  exacts  the  contrary.  We  should  keep  si- 


SILENCE. 


361 


lence  in  the  places  indicated  by  the  rules,  as  in  the  chapel , 
in  the  refectory,  in  the  dormitory,  in  walking,  in  the  house, 
or  in  the  streets. 

When  it  is  necessary  to  break  silence,  we  should  sj^eak 
little,  and  in  a low  voice,  and  give  others  time  to  express 
their  sentiments.  None  are  so  disagreeable  as  those  per- 
sons who  talk  without  ceasing,  who  claim  always  to  have 
something  to  add  to  what  others  have  said,  to  recount  a 
thousand  events  in  which  they  have  taken  some  part. 

We  should  watch  over  ourselves  never  to  wound  truth, 
charity,  or  propriety  ; never  to  speak  but  approvingly  of 
persons  who  are  absent ; never  to  fail  in  respect  to  those 
who  have  any  authority,  either  ecclesiastical  or  civil;  never 
to  make  known  what  regards  our  institute  or  our  com- 
munity ; never  to  communicate  our  thoughts  to  persons 
from  without ; never  to  bestow  confidences  on  them,  or  to 
receive  any  from  whomsoever  it  may  be. 

Is  it  thus  that  we  have  acted  ? Have  we  kept  silence 
in  the  times  and  places  designated  by  the  rules?  Howe 
Ave  avoided  Avhatever  might  have  troubled  silence  and 
good  order,  as  speaking  too  loud,  making  a noise  in 
walking,  in  opening  and  closing  doors  ? When  it  has 
been  permitted  us  to  speak,  have  we  done  so  in  a low 
voice  ? 

Have  we  avoided,  in  our  conversations,  all  that  might 
displease  God,  and  wound  charity  ? Have  we  been  faithful 
to  these  practices,  with  a view  to  please  God,  and  obey  the 
rule  we  have  embraced?  Let  us  say  then  with  David  : 
Set  a watch,  0 Lord,  before  my  mouth,  and  a door  round  about 
my  lips  ; ’ and  with  the  wise  man  : Who  will  set  a guard  be- 
fore  my  mouth,  and  a sure  seal  upon  my  lips,  that  I fall  not 
by  them,  and  that  my  tongue  destroy  me  not. — Eccles.  xxii.  33. 

Pause. 

Act  of  Contiution. — How  many  sins  have  I not  com- 
• Ps.  cxl.  3. 


3G2 


PAPtTICULjVIl  EXA^IEN. 


iiiitted  by  the  indiscretion  and  the  multitude  of  my  words, 

0 my  God!  I have  troubled  the  good  order  of  the  house,  • 

1 have  wounded  the  reputation  of  my  neighbor,  I have  | 
scandalized  my  brothers,  I have  despised  Thy  counsels,  I ! 
have  sullied  my  conscience  1 I ask  Thy  pardon  for  it, 
through  the  merits  of  Him  who  made  His  voice  heard 
only  for  Thy  glory  and  the  salvation  of  souls;  and  through 
the  intercession  of  Mary  and  of  Joseph,  who  have  taught 
us  by  their  example  to  keep  so  profound  a silence. 

I make  the  resolution  to 


TWO  HUNDEED  AND  TWENTY-FIFTH  SUBJECT. 

FAULTS  AGAINST  SILENCE. 

Eveiy  idle  word  that  men  shall  speak  they  shall  render  an  account  for  it 
In  the  day  of  judgment. — St.  Matt.  xii.  36. 

If  useless  words  must  be  punished,  what  ought  one  to 
think  of  those  which  are  criminal,  which  oifend  God,  which 
wound  charity;  of  those  words  which  scandalize  our  neigh- 
bor, by  leading  him  to  do  evil;  of  those  words  of  murmur- 
ing, of  complaint,  of  recriminations  which  bring  disorder 
into  a community,  and  discord  among  the  members  who 
compose  it  ? 

Where  there  are  many  words  there  is  oftentimes  want;^ 
there  also  are  many  faults,  and  perhaps  many  sins,  many 
violations  of  the  rules  and  the  commandments  ; was  it  not 
foreseeing  this  disorder  that  led  St.  James  to  tell  us  that 
the  tongue,  although  apj^earing  a small  thing,  is  neverthe- 
less capable  of  doing  things  of  gTeat  consequence  : The 
tongue,  sa3^s  he,  is  a fire,  a world  of  iniquity.  The  tongue 
is  placed  among  our  members  which  defileth  the  whole  body, 
and  infiameth  the  luheel  of  our  nativity,  being  set  on  fire  by 
heCi.^ 


I Prov.  xiv.  23. 


2 St.  James  iii.  6. 


ADVANTAGES  OF  SILENCE. 


303 


In  order  not  to  fall  into  these  disorders,  have  we  watched 
over  our  words  ? have  we  been  very  careful  not  to  utter  a 
single  one  capable  of  offending  God,  of  wounding  charity, 
and  of  scandalizing  our  neighbor?  have  we  not  often  in- 
terrupted good  order,  by  speaking  either  without  neces^ 
sity,  without  permission,  or  too  loud  ? Let  us  never  for- 
got these  words  ; If  any  man  offend  not  in  word,  the  same  is 
a perfect  man. — St.  James  iii.  2. 

Pause. 

Act  of  Contrition. — My  God,  I most  humbly  ask  Thy 
pardon  for  all  the  sins  I have  committed  by  my  w^ords^  in- 
discreet, imprudent,  ill-timed,  and  contrary  to  good  order 
and  charity.  Grant  me,  through  the  merits  of  Jesus  Christ 
and  through  the  intercession  of  the  most  Holy  Virgin,  the 
grace  to  correct  myself  of  all  these  defects. 

I make  the  7'esolation  to 


TWO  HUNDKED  AND  TWENTY-SIXTH  SUBJECT. 

ADVANTAGES  OF  SILENCE, 
lu  silence  and  in  hope  shall  your  strength  be. — Isaiah  xxx.  15. 

He  that  keepeth  his  mouth  and  his  tongue,  keejjeth  his  soul 
from  distress  ; > and  if  it  can  be  said  that  where  there  are 
many  words  there  are  also  many  sins,  it  can  also  be  said 
that  where  there  are  few  words  there  are  few  sins.  It  is 
for  this  reason  that  the  Holy  Spirit  tells  us  that  Tf  any  man 
offend  not  in  word,  the  same  is  a perfect  man ; ^ for  he  who 
would  not  wish  even  to  speak  a useless  word,  will  he  per- 
mit himself  ill-timed  words,  unguarded  words,  words  con- 
trary to  charity?  will  he  permit  himself  murmurs  against 
authority,  rejoinders,  remarks  ojiposed  to  obedience?  no, 
without  doubt ; and  farthermore,  is  it  not  evident  that  si- 


1 Prov.  xxi.  23. 


2 St.  James  iii.  2. 


364 


PARTICULAK  EXAMEN. 


leuce  is  one  of  the  best  means  the  soul  can  emplo}!^  to  acquire 
recollection,  interior  spirit,  and  a sense  of  the  presence  of 


God? 


Silence  is  the  guardian  of  innocence,  the  master  of  the  ' 
spiritual  life,  the  foundation  of  prayer,  the  strength  of  the 
soul,  and  the  gate  of  salvation. 

Speaking  little  to  men,  the  soul  can  speak  often  to  ' 
God ; and  reciprocally,  God  finding  it  always  alone,  al- 
ways separated  from  the  tumult  of  conversations,  and 
from  the  embarrassments  of  the  things  of  earth,  can  make 
His  sweet  voice  heard  in  it,  speak  to  it  heart  to  heart,  and 
fill  it  with  consolations,  and  an  inclination  for  His  service. 

The  soul  thus  recollected,  thus  united  to  God,  has  a 
great  facility  for  prayer,  for  meditation,  and  for  the  life  of 
the  mind  and  of  the  heart ; everything  in  it  is  serious  and 
worthy  of  its  vocation  ; everything  in  it  tends  to  its  salva- 
tion, to  that  of  its  neighbor,  and  to  the  glory  of  God. 

Is  it  thus  that  we  act?  Do  we  guard  our  souls?  Do 
we  preserve  ourselves  from  the  frivolity,  from  the  contin- 
ual faults  which  are  the  bitter  fruits  of  violating  silence  ? 
Do  we  speak  more  frequently  and  more  willingly  to  God 
than  to  men?  Do  we  listen  to  His  sweet  voice?  Do  we 
follow  its  salutary  inspirations  ? 

Let  us  endeavor  then  to  imitate  our  Divine  Master,  of 
whom  it  was  prophesied  that  He  would  not  contend,  that 
His  voice  would  not  be  heard  in  the  public  places.^  Let 
us  follow  also  the  counsel  which  St.  James  gives  us  : Let 
every  man  he  swift  to  hear,  but  slow  to  speak ; « and  then  we 
may  say  with  St.  Paul : Our  conversation  is  in  heaven. — 
Philip  iii.  20. 


Pause. 

Act  of  Contrition. — Alas,  Thou  knowest  better  than 
I,  O my  Saviour,  the  advantages  I would  have  procur- 
ed if  I had  kept  silence  better!  How  many  griefs,  how 


1 Isa.  xlii.  2.  ^ gt.  James  i.  19. 


VIOLATION  OF  SILENCE. 


3G5 


disappointments,  how  many  sins  the  less ! How  many 
merits  the  more ! In  asking  Thy  pardon  for  all  my  faults 
against  this  precious  virtue  of  silence,  I ask  Thee  through 
Thy  infinite  merits  and  through  the  intercession  of  Mary, 
the  grace  to  be  very  faithful  to  a practice  so  important. 

1 make  the  resolution  to 


TWO  HUNDRED  AND  TWENTY-SEVENTH  SUB- 
JECT. 

FATAL  CONSEQUENCES  OF  A VIOLATION  OF  SILENCE. 

He  that  useth  many  words  shall  hurt  his  own  soul.— Eccles.  xx.  8. 

In  the  multitude  of  words  there  shall  not  want  sin. — Pkov.  x.  18. 

If  any  man  think  himself  to  he  religious,  not  bridling  his 
tongue,  hut  deceiving  his  own  heart,  this  man’s  religion  is  vain? 
Whence  St.  Bernard  concludes  that  he  will  never  be  reli- 
gious who  does  not  restrain  his  tongue.  No,  he  will  never 
be  united  to  God,  who  gives  himself  up  to  the  passion 
for  talking;  he  will  never  be  a man  of  pra^mr,  because  one 
cannot  pass  easily  from  the  conversation  of  men  to  that 
of  God  ; he  will  never  enter  into  the  spirit  of  the  rule, 
since  he  violates  one  of  its  principal  points.  He  will  scan- 
dalize his  brothers,  and  become  insensibly  the  ruin  of  his 
community;  for  disorders,  divisions,  contentions,  reign 
everywhere  where  silence  does  not  prevail. 

To  speak  without  ceasing  soon  becomes  a necessity,  for 
a religious  who  knows  • not  how  to  restrain  his  tongue ; 
then  he  talks  for  the  sake  of  talking ; he  says  everything 
that  he  know’s,  and  sometimes  what  he  does  not  know ; he 
has  often  to  blush  for  having  told  that  on  which  he  should 
have  kept  silence,  for  having  related  questionable  facts  ; but 
nothing  can  repress  his  passion  for  talking.  He  knows, 
and  he  relates  to  whoever  will  hear  him,  a thousand  stories 
more  or  less  scandalous.  Nobody  is  sheltered  from  his 


1 St.  James  i.  26. 


366  PARTICULAR  EX  AMEN. 

criticism  ; this  one  has  a certain  defect,  that  one'has  not  a 

certain  virtue If  there  is  a discontented  one  in  tli<» 

house,  he  fails  not  to  put  liiniself  in  comninnication  with 


liim,  not  to  bring  him  back  to  better  sentiments,  but  to 
enter  into  his  views,  to  chime  in  with  his  opinions,  and 
consequently  to  trouble  him  always,  more  and  more. 

As  deep  calleth  always  on  deep,^  the  religious  violator  of 
silence  is  not  alwa3^s  slow  in  rendering  himself  guilty  of 
rash  judgments,  of  slander,  and  often  even  of  calumnies. 
He  makes  himself,  so  to  say,  the  newsmonger  of  the  com- 
munity Avhich  has  the  misfortune  to  count  him  one  of  its 
members  ; he  finds  himself  almost  always  implicated  in 
the  petty  circles  of  criticism  and  of  complaint ; more  un- 
happy  still,  if  he  scatters  abroad  the  evil  sentiments  of  his 
heart.  It  is  thus  that  such  a religious  becomes  the  scan- 
dal of  his  brothers,  and  the  destroyer  of  good  order  and 
regularity. 

Woe,  then,  to  the  religious  who  speaks  without  scruple 
on  all  occasions  which  offer ! Woe  to  him  who  seeks 
these  occasions,  who  originates  them,  who  encourages 
them  either  at  home  or  abroad  ! How  many  sins  does  he 
not  commit  J Sins  against  charity,  against  truth,  against 
the  respect  due  to  superiors  ; sins  of  scandal,  which  de- 
stroy the  spirit  of  the  vocation,  and  which  ruin  souls. 

Have  we  not  already  taken  some  steps  in  a path  so  dan- 
gerous ? Let  us  comprehend  fully,  how  much  reason  St. 
J ames  had  for  saying  : The  tongue  is  a fire,  a world  of  in- 
iquity,  which  defileth  the  whole  body. — St.  James  iii.  6. 

Pause. 

Act  of  Contrition. — Ah  ! Lord,  it  is  to  me  Thy  Holy 
Si:)irit  addresses  itself,  when  it  sa^^s  : He  that  hath  no  guard, 
in  his  speech  shall  meet  icith  evils.^  I am  crushed  under  the 
weight  of  evil  which  I have  caused  by  my  tongue,  and  soon 
I must  render  to  Thee  an  account  of  it.  I should  never 


’ Ps.  xli.  8. 


2 Prov.  xiii.  3. 


LIFE  OF  THE  SENSES. 


387 


bo  able  to  stand  before  Thee,  Lord,  if  Thou  shouldst  judge 
me  with  strictness.  Pardon  me,  I pray  Thee,  by  the  merits 
of  Jesus  Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDEED  AND  TWENTY-EIGHTH  SUBJECT. 

LIFE  OF  THE  SENSES. 

The  sensual  man  perceiveth  not  the  things  that  are  of  the  spirit  oi  God. 
—I.  Cob.  ii.  14. 

The  life  of  the  senses,  in  the  language  of  religion,  is  the 
existence  of  a man  who,  in  his  heart,  would  not  wish  to 
render  himself  criminal,  but  nevertheless  indulges  in  nearly 
everything  that  he  believes  capable  of  satisfying  his  ap- 
petites, or  of  flattering  his  inclinations.  Such  a religious 
seeks  to  know  all  that  passes  both  within  and  without  his 
community ; almost  devoid  of  God,  he  likes  to  fill  his 
mind  with  the  news  of  the  world.  He  willingly  takes  part 
in  agreeable  conversations,  even  though  charity  is  wound- 
ed therein,  above  all,  if  the  question  is  against  some  person 
to  whom  he  has  little  affection,  for  or  against  whom  he  has 
some  resentment,  some  jealousy,  some  antipathy.  He  likes 
to  see  everything  that  ofiers  itself  to  his  attention,  and 
although  he  knows  by  experience  to  what  dangers  he  ex- 
poses himself,  he  wishes  to  know  all,  to  hear  all,  to  inves  • 
tigate  all. 

Not  only  does  he  not  practise  mortification,  but  he  is 
unwilling  to  suffer  any  privation,  either  in  health  or  sick- 
ness. 

If  we  had  power  to  penetrate  into  the  interior  of  this 
soul,  abandoned  to  the  inclinations  of  the  senses,  we 
should  discover  there  a flux  and  reflux  of  all  manner  of 
thoughts,  of  self-love,  of  curiosity,  of  sensuality,  of  vain- 
glory. His  heart  is  tormented  by  a thousand  attach- 


3G8 


TAETICULAR  EXAMEN. 


ments,  which  in  time  divide  it  and  tyrannize  over  it.  Hig 
imagination  is  always  busy  seeking  new  means  of  relieving 
its  ennui,  and  of  2)assing  time  idly.  He  would  not  wish 
to  do  what  is  formally  forbidden,  but  he  would  wish,  u^-)  to 
a certain  2:)oint,  that  what  he  desires  were  permitted.  AVill 
he  sto})  there  ? No  ; for,  neglecting  the  greater  j^art  of 
his  duties,  committing  a multitude  of  small  faults,  he  will 
fall  little  by  little  into  great  ones,  and  soon  into  a fatal 
unconcern. 

Let  us  examine,  now,  what  life  we  live  : whether  it  is  the 
life  of  the  SjDirit,  the  life  of  grace,  or  the  life  of  nature  and 
of  the  senses ; what  sacrifices  we  impose  on  our  mind,  on 
our  heart,  on  our  imagination,  on  our  ej'^es,  on  our  tongue, 
on  our  taste.  Let  us  beware,  for  St.  Paul  tells  us  j^osi- 
tively,  If  you  live  according  to  the  flesh,  you  shall  die?  Let 
us  bear,  then,  always  about  in  our  body  the  mortification  of 
Jesus,  that  the  life  also  of  Jesus  may  be  made  manifest  in  our 
bodies. — II.  Cor.  iv.  10. 

Pause. 

Act  of  Contrition. — I am  terrified,  Great  God,  at  be- 
holding how  far  I have  become  estranged  from  Thee,  by 
the  unmortified  use  of  my  senses.  Alas ! they  should  have 
served  to  draw  me  to  Thee  by  love  and  gratitude,  and  they 
have  scarcely  served  for  anything  but  to  satisfy  my  body 
and  the  inclinations  of  corrujit  nature.  Pardon,  0-my 
God,  pardon  me,  by  the  merits  of  Jesus  Christ,  my  divine 
model,  and  by  the  intercession  of  Mary,  conceived  without 
sin, 

1 make  the  resolution  to 


* Rom.  viii.  13. 


SIMPLICITY  OR  RELIGIOUS  CANDOR. 


369 


TWO  HUNDKED  AND  TWENTY-NINTH  SUBJECT, 

SIMPLICITY  OR  RELIGIOUS  CANDOR. 

He  that  walketh  uprightly  shall  be  saved. — Pkov.  xxviii.  18. 

Simplicity,  or  religious  candor,  is  a yirtue  which  leads 
the  religious  who  possesses  it,  to  conduct  himself  in  every- 
thing with  all  possible  frankness  and  sincerity. 

He  avoids  in  his  dress,  in  his  demeanor,  and  in  his  gait, 
everything  which  might  savor  of  affectation,  of  a studied 
and  worldly  air. 

Knowing  himself  perfect^,  he  repels  with  care  every 
thought,  and  much  more  every  desire  of  honor  and  of 
elevation.* 

Without  forgetting  what  the  laws  of  prudence  and 
discretion  ordain  as  to  speaking  or  keeping  silence,  he  will 
never  permit  himself  the  least  dissimulation,  the  least 
falsehood,  even  though  he  should  suffer  thence  some  pain 
or  humiliation.  One  remarks  in  his  words  nothing  that 
savors  of  pretension  or  the  desire  to  draw  attention  on 
himself. 

He  speaks  with  kindness  to  his  inferiors,  with  cordiality 
to  his  equals,  with  frankness  to  his  superiors.  His  reddi- 
tions  are  sincere  and  just ; his  only  desire  is  to  be  directed 
4id  not  esteemed. 

In  a word,  the  simple  and  candid  religious,  seeking  only 
«lod,  desiring  only  God,  counts  as  nothing  all  that  tends 
only  to  the  earth,  or  to  the  glory  which  men  give  to  one 
another. 

Is  it  thus  that  we  act  ? Are  we  simple  and  modest  in 
our  thoughts,  in  the  sentiments  of  our  heart,  in  our  de- 
sires, in  our  affections  ? 

Are  we  simple  and  candid  in  our  words,  in  our  demean- 
or, in  oui’  behavior,  in  our  whole  conduct  ? Do  we  compre- 
hend this  beautiful  saying  of  St.  Paul : Do  ye  all  things 
without  murmurings  and  without  hesitations  ; that  you  may  he 


^70 


rARTTCULAR  EXAMEN. 


blamelei^s  and  sincere  children  of  God,  without  reproof,  in  the 
midst  of  a crooked  and  perverse  generation,  among  whom  you 
shine  as  lights  in  the  world. — Phil.  ii.  14. 

Pause. 

Act  of  Contrition. — O my  God ! how  little  have  I imi- 
tated Thy  well  beloved  Son,  in  the  simplicity  of  His  words, 
of  His  actions,  and  in  His  conduct  among  men ! I have 
desired  to  make  myself  remarked,  to  make  myself  esteemed, 
to  make  myself  appreciated,  and  this  is  why  I have  so 
little  sought  to  please  Thee ! Pardon  me,  O my  God, 
through  the  merits  of  that  same  Son  Jesus  Christ,  my  di- 
vine Kedeemer,  and  through  the  intercession  of  Mary,  His 
august  Mother. 

I make  the  resolution  to 


TWO  HUNDRED  AND  THIRTIETH  SUBJECT. 

PRUDENCE. 

Be  ye  therefore  wise  as  serpents  and  simple  as  doves. — St.  Mark  x.  16. 

Prudence  is  a virtue  that  enlightens  our  minds,  and 
causes  us  to  take  the  surest  means  to  attain  our  end,  that 
is  to  say,  to  serve  God  and  sanctify  ourselves. 

Prudence  will  lead  one,  before  speaking  or  reaching  a 
conclusion,  to  examine  whether  the  thing  be  worthy,  or 
whether  he  will  be  likely  to  felicitate  himself,  or  repent  of 
having  spoken  such  a word,  indulged  in  such  a conversa- 
tion, written  such  a letter,  engaged  in  such  a proceeding  or 
taken  such  a measure.  It  will  lead  one  to  ascertain  wheth- 
er the  means  to  be  employed  be  suitable,  just,  legitimate, 
and  whether  as  a religious  he  may  act  on  his  own  respon- 
sibility. 

Prudence  leads  us  to  compare  the  present  and  the  fu- 
ture with  the  past,  what  we  are  to  do  with  what  has 
been  done ; to  compare  the  circumstances  in  order  to 


PEUDENCE. 


871 


draw  from  them  consequences  useful  to  our  guidance,  in 
perplexing  moments  and  circumstances. 

Prudence  requires  that  we  act  calmly  and  without  pre- 
cipitation, that  we  reflect  seriously,  and  that  in  cases  some- 
what critical,  we  consult  persons  sagacious  and  disinte- 
rested, la3dng  open  all  things  to  them  with  the  greatest  sin- 
cerity. Prudence  demands  also  that  we  avoid  meddling  in 
things  which  do  not  concern  us,  and  forbids  us  to  take 
part  in  the  dissensions  which  may  occur  between  i^ersons 
to  whom  we  owe  respect  and  deference. 

Prudence  should  be  founded  on  religious  and  superna- 
tural motives,  without  which  it  would  only  be  a human 
prudence  and  without  merit  before  God. 

Has  such  been  the  rule  of  our  conduct  ? Have  we  put 
in  practice  these  rules  of  Christian  prudence?  In  the  va- 
rious circumstances  of  life,  have  we  taken  the  means  most 
proper  to  guide  us  in  the  path  of  virtue  ? Have  we  not 
exposed  ourselves  to  the  danger  of  compromising  the  inte- 
rests of  religion,  and  those  of  our  ministry,  by  speaking, 
writing,  or  acting,  without  reflection,  without  counsel,  with 
precipitation,  and  perhaps  even  with  passion?  Have  we 
addressed  ourselves  to  God  to  ask  of  Him  His  light  in  dif- 
ficult cases,  and  have  we  placed  ourselves  in  His  hands, 
remembering  these  words  of  St.  Paul  : The  wisdom  of  the 
flesh  is  death  ; but  the  wisdom  of  the  spirit  is  life  and  peace.— 
Rom.  viii.  6. 


Pause. 

Act  of  Contrition. — My  God ! I most  humbly  ask  Thy 
pardon  for  all  the  faults  I have  committed  against  the 
prudence  and  wisdom  with  which  Thy  spirit  would  have 
inspired  me,  if  I had  consulted  it.  Grant  me  this  par- 
don through  the  merits  of  Jesus  Christ,  and  through  the 
intercession  of  Mary,  my  august  Queen. 

1 make  the  resolution  to 


372 


PARTICULAR  EXAMEN. 


TWO  HUNDRED  AND  THIRTY-FIRST  SUBJECT. 

DISCRETION. 

Forsake  childishness,  and  live  and  walk  by  the  ways  of  prudence. — Prov. 

ix.  6. 

Discretion  is  a quality  of  the  soul  which  leads  us  to  act 
with  great  moderation  and  great  reserve  in  all  our  words 
and  undertakings,  in  order  never  to  wound  any  person, 
and  never  offend  God  with  deliberate  intention. 

Discretion  requires  that  in  everything  which  we  say, 
write,  or  do,  we  should  keep  within  the  bounds  prescrib- 
ed by  the  laws  of  the  land,  of  religion,  of  truth,  and  of 
charity. 

The  discreet  religious  knows  how  to  keep  to  himself  not 
only  the  secret  which  has  been  confided  to  him,  but  also 
that  which  he  holds  from  imprudent  and  indiscreet  per- 
sons. Aware  of  the  maledictions  pronounced  against  those 
who  trouble  peace  and  union  among  brethren,  he  guards 
against  repeating  to  any  one  remarks  and  imprudent 
confidences  which  might  give  pain,  wound  charity,  and 
injure  the  peace  and  union  which  should  reign  among 
brethren.’  If  duty  imposes  on  him  a declaration,  an  infor- 
mation, it  is  to  superiors,  and  superiors  only,  that  he  con- 
fides it ; and  he  does  this  with  all  the  moderation,  and  all 
the  spirit  of  faith,  of  which  he  is  capable. 

Is  it  thus  that  we  have  acted  ? Have  we  been  wise  and 
reserved  in  oui*  words  and  our  judgments,  in  our  behavior, 
in  our  necessary  intercourse  with  our  neighbor  ? Have  we 
been  led  and  directed  by  the  Holy  Spirit  ? Have  we  con- 
sulted Him  in  perplexing  cii’cumstances  ? Have  we  not 
been  so  indiscreet  as  to  speak  of  everything  that  we  know 
and  do  not  know,  and  perhaps  without  consulting  either 
charity  or  propriety  ? Have  we  comprehended  this  saying 
of  the  Holy  Spiiit : There  is  a time  and  opportunity  for  every 


’ Prov.  vi.  16. 


ON  PAINS  AND  APPLICTIONS.  373 

business ....  the  heart  of  a wise  man  understandeth  time  and, 
anmjoer. — Eccles.  viii.  5. 

Pause. 

Act  of  Contrition. — How  many  faults  have  I not  to  re- 
proach myself  with,  O my  God!  on  this  important  virtue! 
Pardon  me  the  many  failings  which  I have  been  guilty  of, 
and  grant  me  the  grace  to  put  in  practice  the  counsel 
which  the  Apostle  St.  James  gives  us  : Let  every  man  he 
swift  to  hear,  but  slow  to  speak  and  slow  to  anger. — St.  James 
i.  19. 

1 make  the  resolution  to 


TWO  HUNDKED  AND  THIKTY-SECOND  SUBJECT. 

ON  PAINS  AND  AFFLICTIONS. 

If  any  man  will  come  after  Me,  let  him  deny  himself  and  take  up  his 
cross.~ST.  Luke  ix.  23. 

The  cross  is  everything  which  troubles  us,  everything 
which  thwarts  us,  which  opposes  our  opinions,  our  desires, 
our  inclinations  ; everything  which  contradicts  our  hu- 
mor, our  self-love,  our  will,  our  manner  of  viewing  things, 
of  judging,  of  thinking  : everything  which  prevents  us 
from  doing  that  which  we  would  desire  to  do,  and  forces 
us  to  do  that  which  we  would  not  choose  ; everything 
which  prevents  us  from  having  that  which  we  covet,  and 
obliges  us  to  accept  that  which  is  repugnant  to  us. 

We  have  to  bear  defects  in  our  neighbor  ; that  is  the 
cross  for  us  ; our  neighbor  has  to  bear  them  in  us  ; that 
is  the  cross  for  him.  We  have  not  always  what  we  de- 
sire ; this  is  our  cross.  We  do  not  always  succeed  accord- 
ing to  our  wishes  ; this  is  our  cross.  We  are  thwarted  in 
our  views,  in  our  projects,  in  our  designs  ; this  is  our 
cross. 

We  have  sufferings,  disappointments  ; this  is  our  cross. 
We  are  not  where  we  would  choose  to  be  ; this  is  our  cross. 


374 


rARTICULAK  EXAMEN. 


We  are  weak,  we  commit  faults  that  humiliate  ns  ; this  is 
our  cross.  We  are  poor  ; this  is  our  cross.  We  are  si  ;k, 
infirm  ; this  is  our  cross.  We  are  hungiy,  thirsty,  tired  ; 
this  is  our  cross. 

We  are  in  a house  which  does  not  suit  us,  with  broth- 
ers, directors,  who  do  not  please  us  ; we  are  charged  with 
an  employment  opposed  to  our  tastes  ; we  are  wearied, 
fatigued  ; this  is  our  cross. 

We  have  a distaste  for  meditation,  for  prayer,  for  the 
virtues  which  we  are  to  practise  ; tliis  is  our  cross.  We 
are  wearied  in  our  employment,  perhaps  even  in  our  voca- 
tion ; this  is  a temptation  which  we  must  overcome  ; this 
is  the  cross  which  we  must  bear.  A misfortune  happens 
to  us,  bad  news  reaches  us  ; this  is  our  cross.  A circum- 
stance draws  on  us  a painful  humiliation  ; this  is  our  cross. 
We  expected  an  approval,  a word  of  encouragement ; we 
have  it  not ; far  from  that,  we  receive  a reproof ; this  is 
our  cross. 

How  do  we  bear  our  crosses?  Is  it  with  pleasure?  Is  it  at 
least  with  resignation  ? Is  it  not  rather  by  force  and  by  con- 
straint ? Let  us  remember  that  the  element  of  the  Chris- 
tian is  the  cross  ; he  is  born  in  its  bosom,  he  should  die 
only  in  its  arms.  Let  us  say,  then,  with  our  adorable 
Master  : My  Father,  if  this  chalice  may  not  pass  away,  hut 
I must  drink  it,  Thy  will  be  done,  and  not  My  will. — St.  Matt. 
xxvi.  42. 

Pause. 

Act  of  Contrition. — O my  God ! I detest  with  all  my 
heart  this  love  of  myself,  which  has  caused  me  to  commit 
so  many  sins,  and  to  lose  the  merit  of  so  many  crosses  ; 
which  has  rendered  me  so  blind  to  my  true  interests,  and 
so  insensible  to  Thy  glory.  I ask  Thy  pardon  for  it,  by 
the  merits  of  Jesus,  ignominiously  dying  on  the  cross,  and 
through  the  intercession  of  Mary,  the  Mother  of  sorrow. 

I make  the  resolution  to 


WE  MUST  BEAR  OUR  CROSS. 


375 


TWO  HUNDEED  AND  THIETY-THIED  SUBJECT. 

WE  MUST  BEAR  OUR  CROSS. 

He  that  taketh  not  up  his  cross is  not  worthy  of  Me. — St.  Matt. 

X.  28. 

If  the  cross  never  entered  into  the  palaces  of  the  gi'eat, 
never  lodged  under  gilded  ceilings  ; if  honors,  health,  and 
the  other  advantages  of  this  world  exempted  any  one 
from  it,  some  might  hope  to  live  here  below  without  bear- 
ing it.  But  no — the  cross  is  for  all ; it  is  for  all  times  and 
for  all  places ; suffering  is  the  lot  of  our  nature  ; at  our 
birth  we  find  it  before  us,  and  it  is  that  which  wrests  from  us 
our  last  breath  ; God  permits  it  to  be  so  for  reasons,  salu- 
tary, and  worthy  of  the  love  which  He  bears  us.  He  wishes 
thereby  to  detach  us  from  the  world,  to  give  us  occasion 
to  expiate  our  sins,  to  force  us  to  have  recourse  to  Him. 
He  judges  these  sufferings  useful  to  our  sanctification ; and, 
in  truth,  how  many  Saints  would  not  be  this  day  in  Hea 
ven,  if  they  had  not  been  tried,  afflicted,  persecuted  ! 

Since  the  sin  of  Adam,  every  creature  has  almost  the 
right  to  torment  us ; cold,  heat,  hunger,  thirst,  sickness, 
fatigue  ; the  loss  of  a relative,  a friend,  fortune  ; a trial,  a 
failure,  a want  of  success  ; in  a word,  a thousand  things 
may  become  to  us  subjects  of  trial  and  of  suffering. 

Often,  also,  and  we  must  indeed  acknowledge  it,  we 
have  crosses  because  we  have  defects,  and  we  are  unwill- 
ing to  take  the  consequences  ; we  have  crosses  because  we 
are  humiliated,  and  our  pride  is  unwilling  to  endure  it ; 
because  others  do  better  than  we,  which  our  jealousy  can- 
not bear  ; because  our  sensuality  cannot  be  always  satis- 
fied ; because  we  have  not  what  we  desire  ; because  we 
cannot  suffer  anything  either  from  others  or  from  our- 
selves ; because  we  abandon  ourselves  to  our  humor  ; be- 
cause we  have  not  accustomed  our  will  to  the  yoke  of  obe- 
dience, and  nevertheless  it  is  necessary  to  be  submissive  ; 


376 


r.UlTICULAR  EXAMEN. 


because  we  would  choose  to  never  want  for  anything  ; be- 
cause we  seek  our  happiness  and  our  consolation  here  be- 
low. Thus,  and  let  us  avow  it,  we  suffer,  because  we  have 
made  of  our  passions,  of  our  inclinations,  so  many  tyrants 
which  continually  demand  new  oblations.  Without  our  ever 
being  able  to  satisfy  them. 

Let  us  return  to  better  dispositions  ; let  us  suffer,  as  a 
duty  we  owe  to  God,  the  troubles  which  come  to  us,  directly 
or  indirectly,  from  Him.  Let  us  restrain  our  passions,  and 
not  only  shall  we  have  less  to  suffer,  but  we  shall  sin  less. 
Let  us  say,  then,  with  Judith  : Let  us  believe  that  these 
scourges  of  the  law  with  which  like  servants  we  are  chastised, 
have  happened  for  our  amendment,  and  not  for  our  destruc^ 
tion. — Judith  viii.  27, 

Pause. 

Act  of  Contrition. — For  the  least  pain,  for  the  least  suf- 
fering I complain,  I murmur,  I grow  impatient,  as  if  I 
ought  not  to  suffer  anything  ; as  if,  on  the  contrary,  I did 
not  deserve  to  suffer  much.  Pardon,  Lord,  pardon  me 
my  immortifications.  Strike,  retrench,  divide  in  this  world, 
but  spare  me  in  the  next  ; this  is  the  grace  I ask  Thee, 
by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Maiy. 

I make  the  resolution  to 


TWO  HUNDKED  AND  THIRTY-FOUKTH  SUBJECT. 

HOW  WE  SHOULD  BEAR  OUR  CROSS. 

Count  it  all  joy  when  you  shall  fall  into  divers  temptations. — St.  James 

i.  2. 

Many  of  the  Saints  have  gone  to  meet  crosses,  have 
strongly  desired  them,  have  sincerely  besought  them. 
Either  to  suffer  or  to  die,  said  St.  Theresa.  Not  to  die, 
hut  to  suffer,  said  St.  Magdalene  of  Pazzi.  It  is  enough. 
Lord,  it  is  enough,  said  St.  Francis  Xavier,  when  the  ques- 


HOW  WE  SHOULD  BEAR  OUR  CROSS. 


377 


tion  was  of  spiritual  consolations  ; but  when  the  queation 
was  of  sufferings,  it  was  no  longer  the  same  language  : 
Yet  more,  yet  more,  he  cried.  The  Apostles  having  been 
beaten  with  rods,  ivent  from  the  presence  of  the  council,  re- 
joicing  that  they  were  accounted  worthy  to  suffer  reproach,  for 
the  name  of  Jesus? 

Without  sufficient  virtue  to  entertain  such  sentiments, 
let  us  at  least  receive  with  resignation  the  pains,  the  suffer- 
ings which  the  Lord  sends  us,  or  which  our  sins,  our  fail- 
ings, our  indiscretions  draw  upon  us.  Let  us  receive 
crosses  in  a spirit  of  penance,  for  the  remission  of  our 
sins  ; let  us  receive  them  in  union  with  that  which  Jesus 
Christ  bore  for  love  of  us,  when  He  was  on  the  earth  ; let 
us  receive  them  to  augment  our  merits,  and  to  render  us 
less  unworthy  of  the  mercies  of  God  ; let  us  receive  them 
with  joy,  for  crosses  are  signs  of  favor  which  He^  grants  to 
His  friends  ; as  the  Angel  Raphael  said  to  the  holy  man 
Tobias  : Because  thou  wast  acceptable  to  God,  it  was  necessary 
that  temptation  should  prove  thee.^  It  was  thus,  indeed,  that 
David  comprehended  it  when  he  said  : It  is  good  for  me 
that  Thou  hast  humbled  me  p that  is  to  say,  that  Thou  hast 
given  me  a cross  to  bear  ! 

Is  it  in  this  spirit  we  receive  the  crosses  wdiich  God 
sends  us  ? Do  we  bear  them  with  joy  and  glory,  as  the 
standards  of  the  great  Monarch  of  eternity  ? Do  w^e  con- 
sider that  by  crosses  and  afflictions  we  enter  into  copart- 
nership with  the  Saints,  and  with  Jesus  Christ  Himself? 
Do  we  comprehend  the  teaching  which  this  Divine  Master 
gives  us,  in  these  words  : If  ariy  man  will  come  after  Me, 
let  him  deny  himself,  and  take  up  his  cross  and  follow  MeJ^ 
And  in  the  greatest  of  our  troubles  do  we  say  with  the 
holy  man  Job  ; Blessed  be  the  name  of  the  Lord? — Job  i.  21. 

Pause. 

Act  of  Contiution. — When  will  it  be  given  me,  O my  Sa- 
* Acts  V.  4.  2 Xob.  xii.  13.  ^ py.  cxviii.  71.  ^ St.  Matt.  xvi.  24. 


378 


PARTICULAR  EXAMEN. 


viour ! to  liavG  no  longer  such  a fear  of  sufferings  ? I 
know  well,  nevertheless,  that  to  renounce  sufferings,  is  to 
renounce  the  enjoyments  of  Heaven.  I ask  j^ardon,  O my 
sweet  Jesus,  for  having  offered  so  much  opposition  to  Thy 
iiiiixims.  Grant  me  by  Thy  infinite  merits,  and  by  tiio 
intercession  of  Mary,  grace  to  make  a good  use  of  the 
sufferings  which  it  shall  please  Thee  to  send  me. 

/ make  the  resolution  to 


TWO  HUNHKED  AND  THIRTY-FIFTH  SUBJECT. 

ADVANTAGES  OF  AFFLICTIONS. 

Tlirougli  many  tribulations  we  must  enter  into  the  kingdom  of  God. — 
Acts  xiv.  21. 

It  is  good  for  me  that  Thou  hast  humbled  me,'  that  Thou 
hast  afflieted  me,  said  David- ; and  many  others,  with  him, 
can  hold  the  same  language.  Many  Saints  who  are  to- 
day in  glory,  would  have  been  lost  without  the  pains,  the 
afflictions,  the  crosses  which  God  sent  them. 

We  are  naturally  too  much  attached  to  the  world,  that 
is  to  say,  to  life,  and  to  the  satisfactions  of  the  senses  ; 
pains  and  afflictions  separate  us  from  it  necessarily.  We 
took  too  much  pleasure  in  some  position  ; God  permitted 
us  to  be  removed  from  it,  to  make  us  sigh  towards  Hea- 
ven, which,  wfflen  we  possess  it,  we  shall  never  lose.  We 
were  attached  to  a relative,  to  a friend  ; God  deprived  us 
of  him,  to  teach  us  that  He  alone  is  worthy  of  our  affec- 
tions, our  attachment,  our  love.  We  meet  with  an  acci- 
dent, we  suffer  a loss  ; God  permits  it,  in  order  to  teach 
us  that  our  true  riches,  our  real  fortune,  are  in  Heaven 
only.  It  is  by  pains  and  trials  endured  in  view  of  God, 
that  we  can  prove  to  Him  and  to  ourselves  that  we  love 
Him,  that  we  are  submissive  to  His  will,  that  we  humbly 
adore  His  designs. 


’ Pb.  cxviii.  71. 


ADVANTAGES  OF  AFFLICTION. 


379 


Afflictions,  trials,  borne  with  resignation  and  in  union 
wath  Jesus  Christ,  the  man  of  all  sorrows,  are  of  immense 
value  before  God.  One  henedicamus  in  affliction,  says  St. 
Francis  de  Sales,  is  worth  more  than  a hundred  Deo  gratias 
in  prosperity.  Moreover,  Jesus  Christ  says  in  the  Holy 

Gospel : Blessed  are  they  that  mourn, blessed  are  they 

that  suffer.'^  We  should  even  look  upon  the  crosses  which 
God  sends  us,  as  the  seal  of  salvation  ; for  God  most  af- 
flicts those  who  are  His  friends,  in  order  that  they  may 
merit  a more  glorious  recompense.  In  Heaven,  the  elect 
■w  ill  rejoice  at  that  which  afflicted  them  on  earth  ; in  Hell, 
the  reprobate  will  expiate  by  bitter  tears  their  criminal 
joys  of  this  world. 

Is  it  thus  that  we  have  regarded  afflictions  ? Is  it  in 
this  spirit  that  we  have  received  them  ? Have  we  com- 
prehended this  noble  lesson  which  St.  Paul  gives  us  on 
this  subject?  That  which  is  at  present  momentary  and  light 
of  our  tribulation,  worketh  for  us  above  measure  exceedingly, 
an  exceeding  weight  of  glory. — 11.  Coe.  iv.  18. 

Pause. 

Act  of  Contrition. — I ask  Thy  pardon,  O my  loving 
Jesus,  for  having  been,  until  now,  so  hostile  to  Thy  cross. 
I have  avoided,  as  far  as  in  my  power,  sufferings  and  hu- 
miliations ; I have  procured  for  myself  enjoyments,  per- 
haps, even  by  offending  Thee  ; and  there  remains  to  me  of 
them,  only  remorse  of  my  conscience,  which  reproaches 
me  with  them.  Grant  me,  through  the  merits  of  Thy 
cross,  and  through  the  intercession  of  Mary,  Thy  holy 
Mother,  the  grace  to  suffer  something  for  Thy  love. 

I make  the  resolution  to 


’ St.  Matt.  V.  5,  10. 


380 


PAIITICUL.VR  EXAMEN. 


TWO  HUNDRED  AND  THIRTY-SIXTH  SUBJECT. 

OF  SADNESS  AND  ITS  DIFFERENT  KINDS. 

The  sorrow  that  is  according  to  God,  worketh  penance  steadfast  nnto 
salvation ; but  the  sorrow  of  the  world  worketh  death.— II.  Cor.  vii.  10. 

A sad  servant  dishonors  his  master,  says  a pious  author. 
There  is  a good  sorrow,  and  there  is  a very  bad  sorrow. 
The  good  sorrow,  that  which  is  according  to  God,  is  calm 
and  tranquil ; very  far  from  casting  down  and  discourag- 
ing, it  gives  strength  and  energy ! One  may  even  call  it 
joyous  sorrow,  because  it  is  always  accompanied  by  the 
unction  of  grace,  which  renders  sweet  the  tears  which  it 
causes  to  flow  ; it  is  the  sorrow  of  the  Saints,  it  is  that 
which  has  conducted  them  to  Heaven  ! Ah  ! is  there  any- 
thing more  consoling  for  the  Christian,  than  to  know  that 
a few  tears  extinguish  the  flames  of  Hell  ? At  the  sight 
of  those  which  we  pour  out  over  our  sins.  Divine  justice 
becomes  disarmed.  No  ! God  cannot  punish  a repentant 
and  sorrowing  heart : what  can  be  more  consoling ! 

But  there  is  also  a bad  sorrow  ; it  is  that  which  over- 
whelms the  proud  man,  when  he  has  not  succeeded  in  his 
projects,  or  when  he  is  not  appreciated  as  he  would  de- 
sire ; a sorrow  of  sullenness  when  he  is  opposed,  when 
he  has  not  what  he  would  wish  ; a sorrow  of  immortifi- 
cation  when  he  cannot  gratify  his  tastes,  his  desires,  his 
inclinations  ; a sorrow  of  trouble  and  impatience,  which 
results  from  his  want  of  virtue,  from  the  remorse  of  a 
badly-regulated  conscience  ; a sorrow  of  punishment,  when 
he  has  had  the  unhappiness  to  suffer  himself  to  fall  into 
some  fault,  to  be  guilty  of  some  imprudence,  to  take  some 
false  step. 

Let  us  see  what  are  the  causes  of  our  chagrin,  of  our 
sorrow.  Is  it  the  offence  to  God,  or  the  humiliations  in- 
separable from  our  state?  Do  we  often  inquire' with  the 
royal  prophet ; Why  art  thou  sad,  0 my  soul,  and  why  dost 


CAUSE  OF  TEOUBLES  AND  SOEKOWS. 


381 


thou  disquiet  me?'^  Let  ns  render  to  ourselves  an  account 
of  the  causes  and  of  the  effects  of  our  sorrow.  Let  us  take 
care  that  a bad  sorrow  does  not  take  possession  of  our 
heart;  let  us  follow  the  counsels  which  the  Holy  Spirit 
gives  us  : Drive  away  sadness  far  from  thee,  for  sadness  hath 
killed  many,  and  there  is  no  profit  in  it. — Eccles.  xxx.  24. 

Pause. 

Act  of  Contrition. — If  the  sorrow  that  I feel  was  caused 
only  by  the  injury  that  my  sins  have  done  to  Thee,  O my 
God,  or  by  the  trouble  which  I have  caused  my  neighbor, 
or  the  wrong  that  I have  done  him,  it  would  be  reason- 
able; but  my  sorrow  has  another  source;  it  is  my  self-love 
ihat  has  been  wounded,  my  pride  that  has  been  humbled, 
it  is  my  nature,  my  desires,  which  have  not  been  satisfied. 
I pray  Thy  pardon.  Lord,  for  having  given  myself  up  to 
such  a pernicious  sorrow  ; grant  me  this  pardon,  by  the 
merits  of  the  just  sorrow  of  Thy  Son,  and  by  the  griefs  of 
Mary  at  the  foot  of  the  cross. 

I make  the  resolution  to 


TWO  HUNDEED  AND  THIETY-SEVENTH  SUBJECT. 

THE  CAUSE  OF  TROUBLES  AND  SORROWS. 

The  way  of  peace  they  have  not  known. — Eom.  hi.  17. 

The  Holy  Spirit  teaches  us  that  the  wicked  never  enjoy 
true  peace,2  and  it  is  a truth  which  the  experience  of  each 
day  confirms.  They  call  for  peace,  and  peace  removes  itself 
farther  and  farther  from  them.  We  may  freely  say  thus 
much  of  the  religious  who  seeks  happiness  in  the  gratifi- 
cation of  his  senses  and  of  his  inclinations  ; of  the  reli- 
gious who  never  labors  seriously  to  repress  whatever  he 
may  have  in  him  contrary  to  his  duties,  to  the  spirit  of  his 
calhng.  Each  one  of  his  inclinations  torments  him,  trou- 

2 laaiah  xlviii.  22. 


1 Ps.  xlii.  5. 


382 


PAUTICULAR  EXAMEN. 


bles  him  ; self-love  leads  him  to  domineer,  to  exalt  him- 
self, and  he  cannot  do  so  ; the  fear  of  contempt  of  humili- 
ations follows  him  everywhere,  and  he  is  nevert lieless 
obliged  to  bear  a great  number.  He  is  willing  to  do  only 
that  which  pleases  him,  and  most  frequently  he  is  forced 
to  do  what  is  repugnant  to  him. 

A lover  of  his  comforts,  the  unmortified  religious  would 
choose  to  suffer  no  want,  and  nevertheless  he  is  constrained 
to  want  many  things  which  his  cupidity  desires.  He  would 
choose  to  endure  nothing,  and  he  is  forced  to  suffer  much, 
not  only  from  others,  but  above  all  from  himself.  He  is 
irritated  at  everything  which  restrains  him  or  contradicts 
him.  Almost  all  his  words  cany  the  impress  of  the  rest- 
lessness and  the  chagrin  by  which  he  is  devoured.  Gay 
at  times  with  his  intimates,  he  is  almost  always  gloomy, 
harsh,  sullen,  in  presence  of  those  who  have  had  the  un- 
happiness to  displease  him,  even  unintentional^. 

Having  still  faith  and  some  fear  of  God,  his  conscience 
makes  him  vivid  reproaches  ; but  not  having  the  courage 
to  listen  to  it,  and  to  follow  its  inspirations,  he  remains  a 
prey  to  the  troubles  and  vexations  which  continually  de- 
vour him. 

Let  us  examine,  now,  our  conduct  on  this  subject.  Have 
we  established  our  peace  on  the  ruin  of  our  passions  ? 
Have  we  repressed  in  ourselves  the  pride  by  which  we 
wish  always  to  rise,  always  to  be  honored  ; which  causes 
us  to  fear  the  humiliations  attached  to  our  vocation  ; which 
incites  us  to  seek  esteem,  which  is  anxious  as  to  the  opin- 
ion others  may  have  of  us,  about  what  others  may  think 
or  say  of  us  ? Have  we  endured  without  murmurs  and 
without  chagrin,  what  we  have  found  in  our  neighbor  dis- 
agreeable and  wearisome  ? At  the  sight  of  our  defects, 
our  imperfections,  our  omissions,  have  we  not  been  an- 
noyed ; instead  of  humiliating  ourselves  and  asking  of 
God  the  strength  and  the  courage  to  correct  ourselves  ? 


SCKUrLES. 


883 


Have  we  well  comprehended  that  we  shall  never  be  in 
peace  either  with  God,  with  our  neighbor,  or  with  our- 
?elves,  if  we  do  not  destroy  within  us,  by  the  spirit,  the 
lisorders  of  the  flesh  ? Let  us  examine  if  these  words  of 
<he  Holy  Spirit  are  not  written  for  us  : Whence  are  wars 
ind  contentions  among  you  ? Are  they  not  hence  from  concu- 
piscences, which  war  in  your  members  f — St.  James  iv.  1. 

Pause. 

Act  of  Contrition. — I ask  Thy  pardon,  O my  Saviour, 
for  having  so  often  attributed  to  Thy  service  my  sor- 
rows and  my  troubles,  while  they  only  come  from  my  im- 
mortification,  from  my  faith,  and  from  the  excessive  love 
of  myself.  I intend  to  labor  to  destroy  these  three  causes 
of  my  troubles  ; aid  me,  O good  Jesus,  to  succeed  in  this 
through  Thy  merits,  and  through  the  intercession  of  Thy 
tender  Mother,  the  glorious  Virgin  Mary. 

T make  the  resolution  to 


TWO  HUNDEED  AND  THIRTY-EIGHTH  SUBJECT. 

SCRUPLES. 

I shall  not  be  ashamed,  for  I have  hoped  in  Thee.— Ps.  xxiv.  20. 

W^e  call  scruples  certain  disturbances  of  conscience  which 
have  more  or  less  foundation.  One  class  have  no  real 
cause,  the  others  are  well  founded ; the  first,  strictly 
speaking,  are  scruples,  and  the  second,  remorse  of  con- 
science. 

We  name  scruples,  properly  so  called,  troubles,  inqui- 
etudes, which  represent  as  a fault  that  which  is  not  one, 
or,  as  a very  great  fault,  that  which  is  only  of  little  im- 
portance. 

These  troubles  having  only  vague  and  indeterminate 
causes,  we  may  believe  scruples  only.  In  this  case,  we 
must  distrust  our  own  light,  and  not  make  ourselves  judges 
of  our  own  cause  but  refer  to  our  confessor,  to  our  director; 


384 


P.VIITICULAII  EXAMEN. 


expose  simply  our  doubts  ; explain  ourselves,  once  for  all^ 
on  this  subject ; twice,  if  it  be  necessary  ; tlioii  submit 
humbly  to  the  counsels  which  may  be  given  us,  and  dis- 
miss these  subjects  from  our  mind.  Place  our  confidence 
in  God,  and  suffer  ourselves  to  be  led  as  submissive  chil- 
dren. 

When  these  troubles  are  well  founded,  that  is  to  say, 
when  these  remorses  of  conscience  bear  on  real  sins,  on 
grace,  failings  in  regard  to  our  duties,  which  we  have  not 
confessed,  or  which  we  have  confessed,  it  is  necessary  to 
, repair  this  evil,  and  to  make  a serious  review,  if  the  con- 
fessor judge  it  necessary. 

Let  us  examine  our  conduct  in  this  respect.  When  we 
have  ex2^erienced  remorse  of  conscience,  have  we  quieted 
it  by  a good  confession  ? When  we  have  been  told 
that  our  troubles  are  badly  founded,  have  we  confined 
ourselves  to  sim^dy  exposing  them,  and  have  we  then  re- 
mained submissive  to  the  advice  which  was  given  us  ? 
Have  we  suffered  ourselves  to  be  guided  ? Have  we  per- 
suaded ourselves  that  God  will  never  forsake  him  who, 
after  having  done  what  he  could,  has  abandoned  himself 
to  the  judgment  of  those  who  were  given  him  to  direct 
him  ? That  God  will  never  condemn  those  who  humbly 
suffer  themselves  to  be  guided  by  their  legitimate  sujie- 
riors,  while  those  who  are  self-willed,  who  wish  to  govern 
themselves,  often  fall  into  the  snares  of  Satan  ? 

Have  we  considered  that  the  want  of  submission  in 
this  matter  can  only  jiroceed  from  jiride,  g,nd  that  it  ex- 
poses us  to  become  like  to  the  Pharisees,  who  refused  to 
enter  into  the  palace  of  Pilate,  lest  they  should  be  consid- 
ered unclean,  whilst  they  did  not  scruple  to  raise  up  false 
witnesses  to  testify  against  Jesus  Christ — the  holy  of 
holies  ? Have  we  comjirehended  the  sense  of  this  oracle  : 
Obedience  is  better  than  sacrifices  These  words  are  truly 


1 1.  Kings  XV.  22. 


SICKNESSES. 


385 


consoling  to  the  submissive  religious,  who  can  then  ex- 
claim : In  Thee,  0 Lord,  have  I hoped,  let  me  never  he  con- 
founded.— Ps.  XXX.  2. 

Pause. 

Act  of  Contrition. — I have  recourse  to  Thee,  O my 
God,  the  most  indulgent  and  the  most  merciful  of  ah 
Masters ! I most  humbly  ask  pardon  for  all  the  faults 
which  I have  committed  in  not  submitting  my  scruples  to 
the  judgment  of  my  superiors.  I pray  Thee  to  augment 
in  me  faith,  obedience  and  docility,  by  the  merits  of  Jesus 
Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDEED  AND  THIETY-NINTH  SUBJECT. 

SICKNESSES. 

He  took  our  infirmities  and  bore  our  diseases.-  -St.  Matt.  viii.  17. 

Health  is  a gift  of  God  ; we  shall  have  to  render  an  ac- 
count of  it ; for  He  has  given  it  to  us  only  to  be  employed 
in  procuring  His  glory  and  our  salvation.  We  ought  to 
preserve  it,  and  for  this  end  to  use  the  means  which  enter* 
into  the  views  of  Providence,  and  which  are  conformable 
to  the  poverty  and  simplicity  of  our  vocation  ; but  in  case 
God  should  judge  proper  to  deprive  us  of  it,  we  ought  to 
submit  to  His  adorable  will ; to  support  with  resignation 
the  sufferings,  the  wearinesses,  the  crosses  which  are  the 
inevitable  consequence  of  sickness;  to  unite  them  with 
the  sufferings  of  Jesus  Christ  upon  earth  ; to  be  well 
convinced  that  nothing  happens  but  by  His  order  or  His 
permission,  and  that  sickness  may  be  useful  to  us,  and 
contribute,  as  well  as  health,  to  our  advancement  in  vir- 
tue ; that  it  is  perhaps  in  punishment  for  the  abuse  which 
we  have  made  of  health,  that  God  has  sent  us  this  mala- 
dy, this  infirmity  ; that  it  will  perhaps  be  to  this  trial 


?SQ 


PAETICULAE  EXAMEN. 


that  we  shall  owe  our  salvation  and  the  extirpation  of  our 
faults. 

Is  it  thus  that  we  behave  in  our  maladies  ? In  place  of 
receiving  with  gratitude  the  charitable  services  of  our 
brothers,  do  we  not  render  ourselves  querulous,  exacting, 
ns  if  everything  was  due  to  us,  as  if  others  had  nothing 
to  do  but  to  attend  on  us  ; as  if  they  should  sacrifice  ev- 
erything to  our  little  caprices,  to  our  temper,  our  humor  ? 
Do  we  think  of  preparing  ourselves  for  death,  and  do  we 
occupy  ourselves  at  least  as  much  with  the  health  of  our 
soul  as  with  the  cure  of  our  body  ? Do  we  unite  our  suf- 
ferings with  those  which  Jesus  Christ  endured  for  us  on 
the  cross  ? Do  we  edify,  by  our  conversation,  by  our  pa- 
tience, and  by  our  submission  to  the  decrees  of  God,  those 
who  live  wuth  us,  or  who  visit  us  in  our  sicknesses  ? In 
the  time  of  our  infirmity  let  us  enter  into  the  spirit  of 
these  words  of  the  Holy  Ghost  : My  son,  in  thy  sickness 
neglect  not  thyself,  hut  pray  to  the  Lord  and  He  shall  heal  thee  ; 
that  is  to  say,  do  not  neglect  using  remedies  ; but  do  not 
place  in  them  all  your  confidence  ; pray  first  to  the  Lord  ; 
for  it  is  from  Him  that  the  cure  must  come. — Eccles. 
xxxviii.  9. 

Pause. 

Act  of  Conteition. — O my  God  ! how  great  are  Thy  pa" 
tience  and  Thy  goodness  towards  me ! Thou  dost  bear 
with  me,  when,  troubled,  disquieted,  by  the  infirmi- 
ties of  a body  which  must  soon  return  to  dust,  I yet  remain 
tranquil,  while  bearing  in  my  soul  the  germs  of  eternal 
death.  I ask  Thy  pardon  for  the  too  great  care  which  I 
take  of  my  body,  and  for  my  fearful  insensibility  for  my 
soul.  Deign  now,  by  the  merits  of  Jesus  Christ,  and  by 
the  intercession  of  Mary,  to  grant  me  grace  to  bear  sick- 
nesses patiently. 

1 make  the  resolution  to 


TOO  GREAT  CARE  OF  ONE’s  HEALTH. 


387 


TWO  HUNDKED  AND  FORTIETH  SUBJECT. 

TOO  GREAT  CARE  OF  ONe’s  HEALTH. 

Though  our  outward  man  is  corrupting,  yet  the  inward  man  is  renewed 
day  by  day. — II.  Cor.  iv.  16. 

‘‘  It  is  hardly  credible,”  says  St.  Theresa,  “ how  great  is 
the  war  which  the  love  of  the  body  wages  against  the  soul. 
It  seems,”  she  adds,  “ as  though  many  had  only  quitted  the 
world,  in  order  to  labor,  not  only,  not  to  die,  but  even  not 
to  be  sick.”  One  person  is  so  much  occupied  with  the  care 
of  his  health,  in  the  desire,  he  says,  of  more  exactly  ob- 
serving the  rule,  and  of  better  serving  Jesus  Christ,  that 
he  ends  by  passing  his  life  without  doing  either  one  or  the 
other.  Another  person  omits  going  to  the  exercises  one 
day,  because  he  fears  being  indisposed  ; on  the  next,  be- 
cause he  was  ill  the  day  before,  and  two  or  three  days  fol- 
lowing, because  he  is  afraid  of  being  so  again. 

In  these  dispositions,  friends  are  never  wanting  who 
recommend  these  cares  ; nor  pretended  doctors  who  come 
to  give  their  advice,  to  say  what  should  be  and  what  should 
not  be,  to  advise  taking  one  aliment  and  abstaining  from 
another  ; in  a word,  to  suggest  to  the  sick  man  desires 
which  probably  he  would  not  have  been  able  to  satisfy  in 
the  world. 

Let  us  then  be  religious  rather  than  physicians  ; let  us 
have  more  care  for  our  souls  than  for  our  bodies.  ‘‘  Alas !” 
says  St.  Theresa,  “how  much  more  resigned  we  should  be 
if  we  reflected  on  the  trials  which  a great  number  of  per- 
sons in  the  world  undergo, who  are  overwhelmed  witli  in- 
firmities and  sufferings,  and  who  nevertheless  have  nothin' 
lo  comfort  them  ; no  bed  for  their  repose,  no  fire  to  warm 
tlieir  frozen  limbs,  not  a cup  of  water  to  ajq^ease  the  thirst 
which  devours  them,  and  relieve  the  fever  which  consumes 
tliem !” 

Let  us  l'.?arn  then  to  suffer  and  to  endure  the  pains  which 


388 


PARTICULAR  EXAMEN. 


afflict  us;  for  the  sufferings  of  this  life,  the  pains,  the  in- 
firmities, have  no  proportion  to  the  glory  which  is  prom- 
ised to  us.  If  you  thought  oftener  of  your  death,  says  the 
author  of  the  ImUation,  than  of  that  which  may  prolong 
your  life,  there  is  no  doubt  but  you  would  have  more  ardor 
for  your  perfection,  more  control  over  your  senses  and 
over  your  imagination;  then,  far  from  tormenting  and  dis- 
quieting yourself  on  your  infirmities,  you  would  rejoice  to 
see  falling,  piecemeal  into  ruins,  this  wall  which  separates 
you  from  Jesus  Christ. 

Let  us  examine  what  is  our  conduct,  how  we  support 
our  sicknesses,  our  infirmities,  and  if  we  can  say  with  St. 
Paul,  I die  daily. — I.  Cor.  xv.  31. 

Pause. 

Act  of  Contrition. — Alas ! my  loving  Saviour,  I see  Thee 
expiring  without  any  consolation,  crowned  with  thorns, 
nailed  to  an  infamous  cross;  and  I,  Thy  disciple,  ^nd  a 
very  sinful  disciple,  I am  unwilling  to  suffer  anything. 
Ah ! pardon,  O my  good  Master,  pardon  for  the  i njury  I 
do  Thee,  and  for  the  blamable  conduct  by  which  I have 
perhaps  dishonored  my  character  of  Christian  ; pardon, 
in  consideration  of  Thy  passion  and  Thy  death,  and  through 
the  intercession  of  Mary,  the  Mother  of  Sorrow. 

I make  the  resolution  to 


TWO  HUNDKED  AND  FORTY-FIRST  SUBJECT. 

ON  DEATH. 

It  is  appointed  unto  men  once  to  die. — Heb.  ix.  27. 

Death  is  the  separation  of  the  soul  from  the  body. 
The  soul  goes  to  appear  before  God,  the  body  will  bo 
reduced  to  dust.  On  a day  which  is  not  far  distant,  our 
limbs  will  be  without  life,  our  eyes  will  close,  our  ears 
wiU  no  longer  hear,  our  hands  wiU  no  longer  act,  our 


OF  DEATH. 


389 


feet  will  no  longer  walk  ; we  shall  be  shut  up  in  a tomb  ; 
our  flesh  Avill  decompose  ; our  limbs  will  separate  them- 
selves from  our  body  : all  our  humanity  will  be  reduced, 
first  to  corruption,  then  to  dust ; we  shall  no  longer  be 
anything  for  this  world,  and  this  world  will  no  longer  be 
aught  to  us. 

At  death  one  must  part  with  everything,  at  andon  eveiy- 
thing  ; the  rich,  his  domains  ; the  worldly  one,  his  plea- 
sures ; the  ambitious,  his  dignities,  his  honors.  It  will  be 
with  us  as  it  is  with  so  many  others  who  have  preceded 
us  ; what  are  they  ? what  is  said  of  them  ? what  is  done 
for  them  ? Alas ! perhaps  they  are  praised  where  thej^  are 
not,  while  they  are  tormented  where  they  are. 

When  will  all  this  happen  to  us  ? In  ten  years  ? In  two 
days?  To-morrow’?  This  evening?  We  know  nothing 
of  it;  but  what  we  ought  to  know  is,  that  such  will  happen 
to  us  most  certainly,  and  sooner  than  we  think  of  it.  What 
we  know  is,  that  we  are  dust,  and  shall  return  to  dust.i 
What  we  know  is,  that  we  should  always  be  ready,  in  order 
not  to  be  taken  unawares.  What  we  know  is,  that  we 
shall  carry  away  nothing  from  this  world  but  the  good  or 
evil  we  shall  have  done  in  it.  What  we  know  is,  that  it 
■would  serve  nothing  to  a man  to  have  been  rich  in  the 
goods  of  the  earth,  if  at  the  moment  of  death  he  is  poor 
in  virtue  ; that  it  will  serve  him  nothing  to  have  acquired 
vast  learning,  if  he  has  not  known  to  save  his  soul ; that 
it  will  serve  him  nothing  to  have  succeeded  in  everything, 
if  he  has  neglected  the  thing  most  important,  and  which 
is  the  one  thiug  necessary,  the  salvation  of  his  soul. 

Is  it  thus  that  we  have  prepared  ourselves  for  death  ? 
Have  we  practised  virtue  ? Have  we  avoided  vice  ? Have 
we  kept  our  soul  in  the  state  of  grace,  by  the  avoidance 
of  sin,  by  confession,  penance?  Have  we  reflected  that 
Jesus  Christ  does  not  tell  us  only  to  prepare  oui’selves, 


' Gen.  iii.  19. 


390 


PARTICULAR  EXAMEN. 


but  to  keep  ourselves  ready,  because  The  day  of  Ihe.  Lord 
ahall  come  as  a thief  ^ who  seeks  to  surprise.  At  what  hoar 
ye  think  not  the  Son  of  Man  will  come. — St.  Luke  xii.  40. 

Pause. 

Act  of  Contrition. — 0 my  God!  I must  die,  and  very 
shortly,  and  I have  it  not  in  my  thoughts  ; I think  not  of 
preparing  myself  for  this  fearful  passage  ; I commit  the 
sin  that  can  make  death  a great  evil  to  me;  I practise  not 
the  virtue  which  can  soften  for  me  all  its  rigors  ! 

I ask  Thy  pardon,  O Lord,  for  the  bad  use  I have  made 
of  the  liberty  Thou  hast  given  me  to  avoid  evil  and  to  do 
good  ; I pray  Thee  by  the  merits  of  Jesus  Christ  and  the 
intercession  of  Mary  to  grant  me  grace  to  lead  a hol^^  life, 
so  that  I may  make  a holy  death. 

I make  the  resolution  to 


TWO  HUNDRED  AND  FORTY-SECOND  SUBJECT. 
death  of  the  good  religious. 

Precious  in  the  sight  of  the  Lord  is  the  death  of  His  saints. — Ps.  cxv 
15. 

Yes,  the  death  of  the  good  religious  is  precious  in  the  j 
eyes  of  the  Lord,  because  he  has  taken  all  the  precautions 
necessary  to  render  it  holy,  because  he  has  prepared  him-  | 
self  for  it  with  the  greatest  care.  This  death  is  happy, 
because  it  takes  nothing  from  him ; a long  time  since  the  ' 
good  religious  quitted  all,  in  deed  and  in  heart ; relatives,  .! 
friends,  possessions,  his  own  will.  This  death  is  happy, 
because  the  conscience  of  the  good  religious  is  in  peace.  J 
He  may  have  committed  faults,  but  he  has  confessed  them,  f 
he  has  done  penance  for  them,  he  has  corrected  himself  of  • 
them. 

The  death  of  the  good  religious  is  happy,  because  it  is  . ’ 


’ II.  St.  Peter  iii.  10. 


DEATH  OF  THE  GOOD  RELIGIOUS. 


391 


full  of  consolation  ; tlie  good  religious  sees  himself  as  a 
child  on  the  point  of  casting  himself  into  the  arms  of  his 
tender  Father  who  reigns  in  heaven.  This  death  is 
full  of  hope;  the  good  religious  knows  very  well  that  after 
having  carried  the  cross  after  his  Divine  Master,  having 
wept  and  groaned  in  this  valley  of  tears,  there  only  re- 
mains for  him  to  receive  the  crown  of  justice  ivhich  the  Lord 
the  just  Judge  will  render  to  those  who  like  him  have  kept 
faith.^ 

0 ! how  contented  is  the  religious  then  to  have  observed 
the  commandments ; to  have  consecrated  himself  to  God 
by  the  vows  of  religion  ; to  have  fulfilled  the  duties  of  his 
rule ! How  happy  he  is  to  have  cjuitted  the  world,  to  have 
held  in  abhorrence  its  pomps  and  its  maxims ! How  happy 
he  is  to  have  chosen  the  last  place,  to  have  humbled  him- 
self, seeing  that  he  is  going  to  be  exalted  How  happy 
he  is  to  have  denied  himself,  in  order  to  imitate  Him  who 
was  obedient  unto  deaths  even  the  death  of  the  cross.^  How 
happy  he  is  to  have  sought  in  everything  only  the  glory 
of  God,  his  own  salvation  and  that  of  his  neighbor ! How 
happy  he  is  to  have  taught  a great  number  of  others  to 
know  God,  to  love  Him  and  to  serve  Him ! 

Is  it  thus  that  we  prepare  ourselves  for  death?  Do  we 
live  in  a manner  conducive  to  these  consolations  ? Do  we 
imitate  St.  Paul,  and  can  we  say  with  him,  that  we  have 
not  beaten  the  air,  that  we  have  reduced  our  bod}^  to  ser- 
vitude, that  we  have  fought  a good  fight,  that  we  have 
finished  our  course,  that  we  have  kept  the  faith  to  the 
end  ?“  If  it  is  thus,  we  shall  be  able  to  say  with  the  prophet 
king  ; I rejoiced  at  the  things  that  were  said  to  me,  ive  shall  go 
into  the  house  of  the  Lord;  and  with  the  Holy  Ghost  in  the 
Apocalypse  of  St.  John  : Blessed  are  the  dead  who  die  in  the 
Lord,  from  henceforth  now  saith  the  Spirit,  that  they  may  rest 
from  their  labors,  for  their  works  follow  them. — Apoc.  xiv.  13. 

1 n.  Tim.  iv.  8.  2 gt.  Luke  xiv.  11.  3 p^m.  xi.  8.  * St.  Tim.  iv.  7. 


392 


PARTICULAR  EXAMEN. 


Pause. 

Act  of  Contrition. — If  from  tlie  cradle  I had  been  car* 
ried  to  the  tomb,  my  death  would  have  been  precious  in 
Thine  eyes,  O Lord ; nevertheless  Thou  hast  left  me  life, 
given  me  the  use  of  reason,  called  me  to  the  inestimable 
grace  of  faith,  only  to  render  this  death  better  and  more 
precious  still.  This  is  what  I have  not  hitherto  done ; I 
repent  of  it  sincerely  ; I ask  Thy  pardon  for  it,  by  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  FORTY-THIRD  SUBJECT. 

DEATH  OF  THE  BAD  RELIGIOUS. 

The  death  of  the  wicked  is  very  evil. — Ps.  xxxiii.  22. 

If  the  death  of  the  sinner  is  evil,  and  very  evil,  accord- 
ing to  the  language  of  the  prophet,  what  may  not  one  say 
of  that  of  the  bad  religious  ? The  man  of  the  world  may 
allege  his  business,  the  dangers  which  surround  him,  the 
little  aid  which  he  has  to  practise  virtue  and  to  resist  the 
torrent  which  draws  him  down  ; but  the  religious,  what 
can  he  plead  ? what  is  wanting  to  him  to  become  a saint, 
and  a great  saint  ? and  he  has  only  become  a wretch,  an 
unfaithful  servant ! How  unhappy  therefore  is  his  condi- 
tion ! 

' Everything  in  the  bad  religious  comes  to  overwhelm 
him  at  the  moment  of  his  death ; in  the  past,  he  sees  the 
vocation  by  which  he  has  not  profited  ; the  graces,  the 
lights,  the  helps  to  salvation  which  he  has  misused  ; the 
sins  which  he  has  committed,  and  which  he  has  not  expi- 
ated ; the  sacraments  which  he  has  perhaps  profaned ! In 
the  present,  the  remorse  of  a conscience  wdiose  just  re- 
proaches he  has  perhaps  never  listened  to,  the  pious 
thoughts  which  are  suggested  to  him,  the  motives  of  hope 
which  he  is  reminded  of,  and  which  he  knows  are  not  for 


DEATH  OF  THE  BAD  RELIGIOUS. 


393 


him,  complete  his  despair.  lu  the  future,  death,  which 
the  progress  of  his  malady  renders  almost  visible  to  him, 
the  voice  of  the  just  Judge  which  seems  to  sound  in  his 
ears,  to  call  him  to  His  tribunal ! eternity,  which  opens  to 
his  sight! 

And  now,  what  does  our  conduct  say  to  us  on  this  sub-  ^ 
ject?  what  do  our  actions  promise  us?  Let  us  not  for- 
get that  as  our  life  is,  so  will  be  our  death.  Let  us  think 
of  it,  let  us  prepare  ourselves  for  it  seriously.  Let  us 
hasten  ; the  days  are  evil  they  are  short,  shorter  than  we. 
think  1 Let  us  not  wait  to  hear  these  terrible  words  ad- 
dressed to  us  ; I called,  and  you  refused  ; you  have  despised 
all  My  counsel,  and  neglected  my  reprehensions.-  The  time 
has  come  ; hind  his  hands  and  feet,  and  cast  him  into  exterior 
darkness  p let  him  learn  that  It  is  a fearful  thing  to  fall 
mto  the  hands  of  the  living  GodJ  God  is  not  mocked. — Gal. 
vi.  7. 

Pause. 

Act  of  Contrition. — Pardon  me,  Lord,  the  folly  of  my 
conduct,  for  after  having  said  I would  wish  to  die 
like  the  just,  I have  not  put  myself  to  the  trouble  of  living 
like  the  just.  Behold,  Lord,  my  blindness ; I desire  to  die 
well,  and  yet  I do  not  so  act  that  a good  death  may  be  to 
me  the  recompense  of  a good  life.  Pardon  me,  O my  Sa- 
viour, an  inconsistency  so  sinful,  and  give  me  grace  to  live 
like  a saint,  so  that  I may  die  as  the  saints  died.  I ask 
this  great  favor  by  the  merits  of  Thy  passion  and  death, 
and  through  the  intercession  of  Mary. 

1 make  the  resolution  to 

1 Ephe.  V.  16.  2 ProY.  i.  24.  3 St.  Matt.  xxii.  13.  Heb.  x.  3L 


894 


PARTICULAR  EXAMEN. 


TWO  nUNDEED  AND  EORTY-FOUETH  SUBJECT. 

J U D Q I\I  E N T . 

It  is  appointed  unto  men  once  to  die,  and  after  this  the  judgment. 

Heb.  ix.  27. 

We  shall  be  cited  to  the  tribunal  of  the  Sovereign  Ar- 
biter of  men;  we  shall  be  judged,  that  is  to  say  examined, 
on  the  commandments  of  (Jod  and  of  the  Church ; on  the 
duties  of  our  state,  and  on  the  use  which  we  shall  have 
made  of  our  senses  and  of  our  faculties. 

We  shall  then  be  judged  on  our  tlioughts,  our  words, 
our  actions,  our  omissions  ; on  all  the  sins  which  we  have 
committed,  and  which  we  shall  not  have  expiated ; judged 
on  our  scandals,  and  on  their  consequences ; on  the  souls 
lost  through  our  fault;  on  the  abuse  of  the  graces,  and  the 
means  of  salvation  we  have  had  ; on  the  inspira- 
tions repulsed,  and  the  remorses  despised  ; on  the  sacra- 
ments we  shall  have  profaned  or  rendered  useless, 
and  even  on  the  good  we  shall  have  done  without 
the  requisite  conditions. 

We  shall  be  judged  by  a Father  and  a friend,  if  we  are 
just ; but  by  a God,  terrible,  inflexible,  inexorable,  if  we 
are  sinners,  if  we  have  closed  our  ear  to  His  voice,  and  our 
heart  to  his  advances,  to  his  solicitations  ; by  a God  who 
has  seen  all,  heard  all,  recorded  all.  This  judgment  will 
be  without  appeal,  no  power  being  able  to  annul  it,  for  it 
will  be  pronounced  by  the  Sovereign  Euler  of  heaven  and 
of  earth. 

This  judgment  will  be  irrevocable,  having  been  pro- 
nounced in  full  knowledge  of  the  cause,  and  with  all  be- 
fitting deliberation.  The  sentence,  when  pronounced,  will 
be  immediately  executed,  without  the  possibility  of  our  ob- 
taining a moment  of  delay ! 0 ! how  well  we  shall  then 

comprehend  that  It  is  a fearful  thing  to  fall  into  the  hands  of 


JUDGMENT  OF  THE  EELIGIOUS. 


895 


the  living  God,^  of  a God  offended,  outraged,  irritated,  and 
nevertheless,  we  laugh,  we  amuse  ourselves,  we  slumber! 

Have  we  thought  on  this  judgment?  Do  we  think  upon 
it  v/hen  we  fail  in  our  duty,  when  we  are  offending  God, 
when  we  are  doing  in  His  presence  what  we  should  be  un- 
willing to  do  before  any  witness,  especially  before  a supe- 
rior ? Alas  I said  the  holy  man.  Job  what  shall  I do  when 
God  shall  rise  to  judge,  and  when  He  shall  examine,  ivhat  shall 
1 answer  Him  P When  He  shall  say  to  me,  render  an  ac- 
count of  your  works,  of  all  your  life  ; render  an  account  of 
my  graces,  render  account  of  my  blood.  Let  us,  then, 
often  say  with  David,  that  king  so  penitent : Enter  not  into 
judgment  loith  Thy  servant ; for  in  Thy  sight  no  man  living 
shall  be  justified. — Ps.  cxlii.  2. 

Pause. 

Act  of  Contrition. — I should  be  very  senseless.  Lord,  if, 
trembling  with  fright  at  a single  thought  of  Thy  judgments, 
I should  not  take  the  required  precautions  to  render  them 
favorable  to  me  ; I pray  Thy  pardon  for  not  having  thought 
of  this  more  seriously  hitherto  ; the  reality  is  too  impor- 
tant for  me  not  to  think  of  it  henceforth  exclusively  and 
continually ; give  me  the  grace  for  this,  O my  God,  by  the 
ments  of  Jesus  Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  FORTY-FIFTH  SUBJECT. 

JUDGMENT  OF  THE  RELIGIOUS. 

Unto  whomsoever  much  is  given,  of  him  much  shall  be  required.— St. 
Luke  xir.  48. 

The  religious  has  received  great  favors  ; God  has  given 
him  a thousand  means  of  sanctification  ; graces  of  sepa- 
ration from  the  world,  and  from  its  dangers  ; graces  of  his 

2 Job  xxxi.  14. 


» Heb.  X.  31. 


396 


PAETICULAE  EXAMEN. 


exercises  of  piety ; prayers,  readings,  exhortations,  medi- 
tations, good  examples,  confessions,  frequent  communions. 
God  has  given  him  greater  knowledge  of  the  duties  which 
the  Commandments,  the  rules,  the  vows  impose.  God  will 
demand  of  him  that  which  he  could  have  done,  that  which 
he  ought  to  have  done,  and  that  which  he  has  not  done  ; 
the  sins  that  he  has  committed,  with  all  the  circumstances 
which  render  them  more  grievous  and  more  enormous ! 

It  will  be  necessary  to  render  an  account  of  everything, 
to  respond  to  every  question ! What  a scene,  what  a 
frightful  spectacle  for  a religious  soul  which  had  so  many 
means  of  procuring  for  itself  a favorable  judgment ! 

Have  Ave  ever  thought  seriously  on  this  judgment  ? Do 
we  think  upon  it  Avhen  we  neglect  our  duties,  when  we 
suffer  our  heart  to  become  attached  to  the  world,  to  earth- 
ly things,  to  creatures  ? 

O ! in  what  a situation  a guilty  religious  Avill  then  find 
himself ! What  will  he  not  wish  to  have  done  ? to  whom 
will  he  have  recourse  ? What  arguments  will  he  allege  ? 
but  what  will  be  the  consecjuences  of  this  terrible  exami- 
nation ? What  sentence  will  he  have  pronounced  against 
himself?  O my  soul,  dost  thou  think  upon  it?  O my 
heart,  art  thou  touched  wdth  it  ? O rebellious  will,  is 
there  nothing  capable  of  convincing  thee,  of  determining 
thee  to  do  Avell  ? 

Ah ! let  us  think  upon  this  terrible  sentence  : Depart 
from  me,  ye  cursed,  into  everlasting  Jire  O ! what  words  ! 
A religious  accursed,  a religious  sent  into  everlasting  fire, 
bearing  thither  upon  his  forehead,  with  the  indication  of 
his  holy  profession,  that  of  graces  lost,  of  sacraments  pro- 
faned, of  the  blood  of  Jesus  Christ  trampled  under  foot ! 
O my  God  ! pierce  Thou  my  flesh  with  Thy  fear  ; for  I am 
afraid  of  Thy  judgments."^  Alas!  cries  a prophet, /or  ^/la^ 
day  is  great,  neither  is  there  a like  to  it.^  Behold  the  whirlwind 

1 St.  Matt.  XXV.  41.  2 Pg.  cxviii.  120.  ^ jer.  xxx.  7. 


ON  HELL.  397 

of  the  Lord,  His  fury  going  forth  a violent  storm,  it  shall  rest 
upon  the  head  of  the  wicked. — Jer.  xxx.  23. 

Pause. 

Act  of  Contrition. — If  all  men  should  tremble  at  the 
thought  of  the  terrible  account  which  they  must  one  day 
render  to  Thee,  O my  God,  no  one  should  tremble  more 
than  I ! I have  received  many,  and  very  great  graces  ; I 
have  done  little  good,  and  perhaps  much  evil.  Pardon 
me.  Lord,  by  the  merits  of  Jesus  Christ,  and  by  the  inter- 
cession of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  FORTY-SIXTH  SUBJECT. 

ON  HELL. 

Which  of  you  shall  dwell  with  devouring  fire  ? which  of  you  shall  dwell 
with  everlasting  burnings  ? — Isaiah  xxxiii.  II. 

Hell  is  a place  of  torment^  into  which  are  preciihtated,  at 
their  death,  all  the  enemies  of  God ! A j)lace  of  punish- 
ments the  most  intolerable,  since  everything  which  can 
torture  the  most,  cause  most  suffering,  are  there  found 
united  : the  fire,  the  never-dying  worm,  despair,  eternity  ! 

The  fire  ; the  damned  one  is  so  invested,  surrounded, 
imbued,  penetrated,  with  fire,  that  he  is  himself  only  fire, 
only  a burning  coal.  This  frightful  prison,  says  St.  Au- 
gustine, is  surrounded  with  glowing  rocks,  roofed  with  fire, 
paved  with  sheets  of  red-hot  iron.  The  air  which  is 
breathed  there,  is  composed  of  ardent  flames,  tearing  the 
entrails  of  the  wretches  shut  up  in  it.  It  is  a reasoning 
fire,  adds  this  Saint,  which  attaches  itself  to  the  unhappy 
wretches,  and  causes  them  to  suffer  in  proportion  to  the 
number,  to  the  species,  and  to  the  gravity  of  the  crimes 
for  which  they  are  condemned  ! 

The  never-dying  worm ; that  is  to  say,  that  remorse 


’ St.  Luke  xvi.  28. 


398 


PARTICULAR  EXAMEN. 


which  repeats  incessantly  to  them  these  words  : It  is  my 
fault,  it  is  because  I was  pleased  to  have  it  so  ; I knew  it ; 
I could  have  gone  to  Heaven,  and  I have  preferred  to  come 
to  Hell ! 

Despair,  the  loss  of  God  ; I have  lost  my  God,  that  God 
so  good,  who  lias  been  so  kind  to  me,  that  God  for  whom 
I was  made,  that  God  whom  I cannot  do  without,  and 
whom,  nevertheless,  I must  do  without ! Always  shall  I 
struggle  towards  Him,  and  always  shall  I be  repulsed  from 
Him  ! Everlastingly  shall  I have  an  insatiable  need  to 
love  and  to  possess  Him,  and  never  shall  I be  able  to  love 
or  to  possess  Him  ! O ! what  cruel  despair  ! O ! what 
cries  and  lamentable  sorrow  ! But  useless  despair,  fruit- 
less lamentations ! 

Eternity ; forever,  never  ; torever  to  suffer,  forever  to 
burn,  forever  to  desire  God,  and  never  to  experience  ame- 
lioration, or  a change  in  this  deplorable  lot ! myriads  of 
mvriads  of  ages  shall  pass  by,  and  the  damned  shall  not 
be  advanced  one  moment  in  the  duration  of  their  tor- 
ments ! O blind  ! O iiisensates  that  we  are  ! 

AVe  believe  these  truths,  we  speak  of  them,  we  instruct 
others  in  them,  and  we  draw  from  them  no  consequences 
for  our  own  conduct!  there  could  be  no  folly,  no  madness,  no 
frenzy  like  to  ours ! and  nevertheless,  in  examining  our 
past  life,  we  shall  perhaps  be  forced  to  acknowledge  that 
we  have  merited  all  these  ills,  that  we  are,  as  though  es- 
caped from  Hell ! 

O ! what  good  reason  the  Prophet  had  to  invite  us, 
when  we  were  inclined  to  sin,  to  descend  in  spirit  into 
Hell ; and  to  address  this  question  to  ourselves  : Which 
of  you  can  dwell  with  demuring  fire  ? 0 ! what  good  coun- 

sel Jesus  Christ  gives  us,  when  He  tells  us  : Fear  ye  not 
them  that  kill  the  body, hut  rather  fear  Him  that  can  de- 

stroy both  soul  and  body  in  Heli:  There  shall  be  weeping  and 


’ St.  Matt.  X.  28. 


PARADISE. 


d99 


gnashing  of  teethe  Where  the  worm  dieth  not,  and  the  fire  is 
not  extinguished. — St.  Mark  ix.  43, 

Pause. 

Act  of  Contrition. — What ! Lord,  could  I behold  my- 
self condemned  to  be  separated  from  Thee,  and  never  to 
love  Thee  ! Alas  ! I have  but  too  well  merited  it  ! I beg 
Thy  pardon  for  it ; O ! rather  let  me  die  a thousand  times, 
than  commit  the  sin  which  would  deprive  me  of  Thy  love. 
I ask  Thee  earnestly  this  gi’ace,  by  the  ments  of  Jesus 
Christ,  and  by  the  intercession  of  Mary. 

1 make  the  resolution  to 


TWO  HUNDKED  AND  EOKTY-SEVENTH  SUBJECT. 

PARADISE. 

Eye  hath  not  seen,  nor  ear  heard,  neither  hath  it  entered  into  the  heart 
of  man,  what  things  God  hath  prepared  for  them  that  love  Him. — I.  Coe. 
ii.  9. 

Paradise  is  a place  of  happiness  and  of  delights,  where 
God  gathers  together  all  those  who  have  served  Him  with 
fidelity  during  their  lives,  or  at  least  who  have  been  sin- 
cerely converted  before  dying.  • It  is  a place  of  perfect  en- 
joyment, where  not  only  shall  we  be  exempt^ from  every- 
thing that  might  disturb,  contradict,  or  afflict  us,  but 
where  we  shall  possess  everything  that  can  render  us  su- 
premely hajipy.  It  is  there  that  God,  revealing  himself  to 
His  elect,  in  all  the  splendors  of  His  glory,  provides  them, 
as  St.  Paul  expresses  it,  a felicity  so  abundant,  that  man, 
here  below,  cannot  form  to  himself  the  least  idea  of  it. 

Diverted  of  that  which  is  terrestrial  and  gross,  the 
bodies  of  the  elect  will  be  endowed*with  all  the  qualities 
capable  of  contributing  to  their  satisfaction.  Their  faces, 
more  resplendent  than  that  of  Moses  descending  fi*om  the 


* St.  Matt.  viii.  12  . 


400 


rAllTICULAll  EXAMEN. 


mountain,  will  be  like  so  many  mirrors,  in  wliich  will  be 
reproduced  the  imao-e  of  God  Himself.  Their  eyes,  sus- 
tained by  virtue  all  divine;  will  be  able  to  contemplate, 
without  being  dazzled,  the  majesty  of  the  Most  High. 
Their  hearts,  enkindled  with  divine  love,  will  be,  as  it 
were,  plunged  in  an  ocean  of  felicity ! Their  intelligence 
will  be  so  strengthened  that  it  will  be  able  to  render  to 
itself  a reason  for  this  felicity,  however  great  it  may  be,  to 
the  end  that  it  may  enjoy  more  fully  those  ineffable  delights. 

That  which  will  crown  this  happiness  is  that  it  will  be 
eternal.  Yes  ; it  will  be  for  an  eternity  that  the  elect  will 
be  thus  recompensed ; never  a change,  never  an  end  to 
this  immeasurable  felicity.  Far  from  that,  it  will  seem  to 
take  continually  new  additions  ; incessantly  the  happy  in- 
habitants of  the  celestial  country  will  discover  in  God  new 
beauties,  new  subjects  of  ideasure  and  of  sweet  satisfac- 
tion. Incessantly  they  will  find  in  Jesus  new  subjects  of 
goodness  to  admire,  of  beauty  to  contemplate,  new  motives 
for  loving  Him,  and  for  congratulating  themselves  on  hav- 
ing chosen  Him  for  a Master  ; on  having  served  Him  with 
fidelity  on  earth.  Incessantly  they  will  love  to  behold 
Mary,  full  of  grace  and  of  merits,  seated  at  the  right  hand 
of  Jesus  Christ ; incessantly  they  will  addx’ess  to  her  their 
thanks  for  the  especial  protection  which  she  accorded  them 
while  on  earth. 

O ! what  happiness,  what  felicity,  what  companionship, . 
what  songs  of  joy,  what  eternal  allelujahs  ! Behold,  never- 
theless, that  which  is  promised  to  us.  Do  we  think  upon 
it,  when  we  attach  ourselves  to  this  earth,  when  we  run 
after  the  riches,  the  gratifications,  the  honors  of  this  mis- 
erable world ! Ah ! let  it  no  longer  be  thus,  henceforth  I 
Let  us  rather  say  with  David  : Tf  1 forget  thee,  0 Jerusalem, 
let  my  right  hand  be  forgotten.  Let  my  tongue  cleave  to  my 
jaws  if  I do  not  remember  thee;  if  I make  not  Jerusalem  the 


THE  HAPPY  ETERNITY. 


401 


beginning  of  my  joy.^  Blessed  are  they  that  dwell  in  Thy 
house,  0 Lord  ; they  shall  praise  Thee  forever  and  ever. 

Pause. 

Act  of  Contrition. — O my  God!  Thou  hast  promised 
me  Paradise  ; I have  entered  into  religion  in  order  to  ob- 
tain it  more  surely,  and  to  possess  a greater  degree  of 
glory  in  proportion  to  my  sacrifices  ; and  I shrink  from 
these  sacrifices,  and  I renounce  those  degrees  of  glory  to 
follow  customs,  to  gratify  petty  passions  ! O my  God,  my 
creator,  pardon  me  by  the  merits  of  Jesus  Christ,  and  by 
the  intercession  of  Mary. 

1 make  the  resolution  to 


TWO  HUNDPED  AND  EOPvTY-EIGIITH  SUBJECT. 

THE  HAPPY  ETERNITY  AND  THE  MEANS  OF  OBTAINING  IT. 

They  shall  be  inebriated  with  the  plenty  of  Thy  house,  and  Thou  shalt 
make  them  drink  of  the  torrent  of  Thy  pleasure. — Ps.  xxxv.  9. 

The  more  precious  a thing  is,  the  more  it  must  cost. 
Heaven  being  of  infinite  value,  we  cannot  merit  it  by  our- 
selves ; but  we  can  with  the  grace  of  God,  through  the 
merits  of  Jesus  Christ  applied  to  our  good  works.  It  is 
then  necessary,  and  absolutely  necessary,  that  a soul  pre- 
senting herself  to  enter  into  the  dwelling  place  of  the  bles- 
sed, have  with  her  grace  and  works  ; it  is  the  only  change 
which  is  current  in  the  celestial  kingdom. 

All  the  saints  who  reign  there  have  entered  on  this  con- 
dition only  ; all  carried  grace  and  good  works  with  them  ; 
our  first  i^arents,  their  long  and  mournful  penance  ; Noah, 
his  submission  to  the  orders  of  God  ; Abraham,  his  faith 
and  his  obedience ; Moses,  his  fidelity  ; David,  his  contin- 
ual tears  ; John  the  Baptist,  the  austerities  of  his  penance  ; 


' Ps.  cxxxvi.  5. 


402 


PAnTICUL^VR  EXAMEN. 


the  Apostles,  their  zeal  and  their  bl(>od  shed  for  Jesns 
Christ ; the  martyrs,  their  bodies  slain  and  covered  with 
wounds,  their  limbs  broken  by  tortures  or  consumed  by 
fire  ; the  penitents,  their  tears,  their  austerities  ; the  holy 
religious,  the  exercises  of  a regular  life. 

And  we,  what  shall  we  have  to  offer  ? Will  it  be  our 
innocence  preserved,  or  retrieved  by  penance  and  works 
of  salvation,  done  in  God,  and  for  God  ? Will  it  be  pray- 
ers, fervent  meditations,  serious  examinations,  commu- 
nions, confessions  well  made  ? Will  it  be  acts  of  virtue  ; 
of  humility,  of  modesty,  of  chastity,  of  poverty,  of  obe- 
dience, of  recollection,  of  silence,  of  zeal,  of  fidelity  to  our 
duties  ? AVill  our  works  have  the  weight,  the  value  neces- 
sary in  order  to  be  received  ? Will  they  be  marked  with 
the  zeal  of  Jesus  Christ?  O!  how  unhappy  he  will  be  to 
whom  the  archangel,  the  guardian  of  the  gate  of  paradise, 
shall  say  : God  hath  numbered  thy  kingdom,  thou  art  weighed 
in  the  balance,^  I find  not  thy  W07'ks  f ull  On  the  contrary, 
how  happy  he  will  be  who  may  say  : Lord,  Thou  didst  de- 
liver  to  me  five  talents,  behold  I have  gained  other  five  over  and 
above  ; for  it  will  be  answered  to  him,  well  done,  good  and 
faithful  servant,  enter  thou  into  the  joy  of  Thy  Lord. — 
St.  jVIatt.  xxv.  20. 

Pause. 

Act  of  Contrition. — In  making  the  greatest  sacrifices, 
in  bearing  the  hardest  labors,  and  the  most  austere  priva- 
tions, Thy  saints,  O my  God,  have  not  thought  the;y  were 
purchasing  heaven  at  too  high  a price  ; nor  were  they  de- 
ceived ; it  is  I,  then,  who  deceive  myself,  by  .expecting  to 
have  it  for  nothing.  Pardon  me,  once  more,  this  error, 
the  effect  of  my  slothfulness  ; pardon  me,  by  the  infinite 
merits  of  Jesus  Christ,  and  by  the  intercession  of  Mary. 

1 make  the  resolution  to 


• Daniel  v.  26. 


2 Apoc.  iii.  12. 


S.VLVATION. 


403 


TWO  HUNDEED  AND  FOETY-NINTH  SUBJECT. 

SALVATION. 

But  one  thing  is  necessary. — Sx.  Luke  x.  42. 

To  escape  hell  by  the  avoidance  of  evil,  and  to  gain 
heaven  by  the  practice  of  virtue,  is  to  work  out  our  salva- 
tion, that  is  to  say,  to  save  our  soul,  to  procure  for  it  the 
greatest  of  all  good,  or  rather  the  only  true  good,  since  it 
is  the  only  one  without  any  mixture  of  evil  ; the  only  du- 
rable good,  since  it  is  eternal ! Thus  Jesus  Christ  tells  us 
in  the  gospel  that  it  will  avail  nothing  to  a man  fo  gain 
the  whole  world  if  he  lose  his  own  soul.’  This  being 
granted,  it  is  then  certain  that  salvation  should  be  regard- 
ed as  the  most  important  of  all  affairs  ; it  is,  strictly 
speaking,  our  affair,  our  only  affair,  our  personal  affair,  our 
affair  of  every  day,  of  every  instant. 

Salvation  is  our  affair.  We  think  we  do  many  things  on 
earth,  and  yet,  taking  it  rightly,  we  do  nothing  if  we  do 
not  save  our  souls  ; we  amuse  ourselves  like  children  in 
trifles,  in  nonsense,  which  will  be  of  no  help  to  us  in  eter- 
nity. 

Salvation  is  our  only  affair  ; the  rest  is  nothing.  We 
amass  a little  money,  and  a bad  rich  man,  after  death, 
would  give  the  whole  universe  for  a drop  of  water.  2 We 
seek  to  exalt  ourselves,  and  we  shall  be  placed  under  the 
feet  of  Satan  in  heU. 

Salvation  is  our  personal  affair.  God,  the  Father,  loves 
us  much,  Jesus  Christ  died  for  us,  the  Holy  Ghost  solicits 
us  continually,  by  his  insj^irations,  to  do  well;  the  Most  Holy 
Virgin  has  for  us  the  benignity  of  a most  tender  mother  ; 
all  heaven  is  interested  in  our  salvation,  and  nevertheless 
our  salvation  will  not  be  secured  if  we  do  not  ourselves 
put  our  hand  to  it ; if  we  do  not  occupy  ourselves  with  it 
seriously,  if  we  do  not  occuj^y  ourselves  with  it  constantly, 

’ St.  Matt.  xvi.  26.  2 st.  Luke  xvi.  24. 


404 


PARTICULAR  EXAALEN. 


not  only  to-morrow  but  to-clay,  from  this  moment ; foi 
Jesus  Christ  does  not  tell  ns  to  lirepare,  but  he  warns  us 
to  be  ready.* 

Is  it  thus  that  we  have  looked  upon  salvation  ? Have 
we  regarded  it  as  our  essential  affair,  as  our  only  affair,  as 
an  affair  which  regards  us  personally,  as  a piessing  affair 
wdiich  should  take  precedence  of  all  others  ? This  salva- 
tion, so  necessary,  so  important,  so  indisj^ensable,  is  it  ad- 
vanced in  us,  is  it  even  begun  ? Do  we  consider  what  a 
holy  martyr  said  : I have  hut  one  soul;  I wish  to  save  it ; and 
above  all,  what  Jesus  Christ  himself  says  : What  doth  it 
profit  a man  if  he  gain  the  ivhole  worlds  and  suffer  the  loss  of 
his  own  soul. — St.  Matt.  xvi.  26. 

Pause, 

Act  of  Contrition. — I know  right  w^ell,  O my  God,  that 
salvation  is  the  one  affair,  without  which  all  the  rest  will 
avail  me  nothing  ; and  nevertheless  what  earnestness  have 
I not  devoted  to  all  the  trifles  of  this  world,  and  what  neg- 
ligence have  I not  shown  in  laboring  for  my  salvation ! O 
blindness ! O stupidity,  which  I detest  at  this  moment ! 
Grant  me  the  grace,  O my  God,  to  detest  it  more  and 
more.  I ask  of  Thee  this  grace  by  the  merits  of  Jesus 
Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  FIFTIETH  SUBJECT. 

ON  VOWS. 

Vow  ye,  and  pay  to  the  Lord  your  God.— Ps.  Ixxv.  12. 

Let  us  adore  our  Lord  inviting  us  to  walk  in  his  foot- 
steps ; let  us  consecrate  ourselves  entirely  to  him,  in 
order  to  lead  a more  holy  and  more  meritorious  life.  In 
order  to  enter  into  His  designs,  let  us  examine  the  nature 


St.  Luke  xii.  40. 


ON  VOWS.  405 

of  tlie  vows  by  which  we  make  this  entire  consecration  of 
ourselves  to  the  divine  majesty. 

A vow  is  a promise  made  to  God  to  accomplish  a good, 
or  to  avoid  an  evil,  or  even  a thing  permitted,  for  the  sake 
of  a greater  good.  It  is  a promise,  and  not  a project,  or  a 
simple  resolution.  It  is  a deliberate  promise  ; that  is  to 
saj",  made  with  reflection,  and  knowledge  of  its  nature.  It 
is  a promise  made  voluntarily,  and  of  one’s  own  free  will ; 
it  is  a promise  accompanied  by  attestation  and  oath,  to 
prove  that  we  truly  desire  to  do  what  we  promise. 

The  vow  is  made  to  God,  in  His  presence,  and  while  tak- 
ing Him  for  a witness.  It  is  not  a word  of  honor  given  to 
man,  but  a promise  of  conscience,  a pledge  of  the  heart, 
given  to  the  great  monarch  of  the  universe,  to  the  God  of 
eternity ! It  is  a solemn  promise  made  to  Him  who  can 
suffer  neither  falsehood  nor  prevarication. 

Is  it  in  these  sentiments  that  we  have  made  our  vows, 
and  that  we  urge  ourselves  on  to  fulfill  them  ? Do  we 
comprehend  that,  having  made  engagements  so  solemn,  we 
should  faithfully  keep  them  ? Do  we  comprehend  that  to 
fail  in  our  j^romise  to  God  would  be  an  abominable  crime? 
Do  we  comprehend  that  God  is  not  mocked  with  impu- 
nity, by  saying  yes  to  him  to-day  and  no  to-morrow  ? 

Do  we  consider  that  these  vows  are  inscribed  in  the 
book  of  eternity,  and  that  it  will  be  necessary  to  render  an 
account  of  them,  as  the  wise  man  teaches  us  by  these 
words  : If  thou  hast  voiced  anything  to  God,  defer  not  to  pay 
it;  for  an  unfaithful  and  foolish  promise  displeaseth  Him^ 
Can  we  say  with  David  : / will  go  into  Thy  house  with  burnt 
qferings;  I will  pay  Thee  my  vows  which  my  lips  have 
uttered.^ 

Let  us  then  be  faithful  to  our  engagements  ; let  us  not 
provoke  the  indignation  of  the  Lord  by  shameful  perju- 
ries. We  have  promised  ; let  us  perform  our  promises  ; 


* Eccles.  V.  3. 


2 Pb.  Ixv.  13. 


40G 


rARTICULAIl  EXAMEN. 


this  is  the  first  and  most  binding  of  our  obligations.  Let 
ns  say,  then,  with  David  : I will  jjay  my  vows  to  the  Lord  in 
the  sight  of  all  His  people. — Ps.  cxv.  18. 

Pause. 

Act  of  Contrition. — I would  blush,  O Lord,  to  fail  in 
a promise  made  to  man,  and  I do  not  blush  to  have  failed 
but  too  frequently  in  the  promises  I have  made  to  Thee ! 
Ah ! how  blind,  miserable,  and  foolish,  have  I been  ! Par- 
don me,  I pray  Thee,  by  the  merits  of  Jesus  Christ,  and  by 
the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  FIFTY-FIKST  SUBJECT. 

THE  EXCELLENCE  OF  VOWS. 

It  is  great  glory  to  follow  the  Lord. — Eccles.  xxiii.  38. 

Let  us  adore  our  Lord,  teaching  us  by  His  words  and 
His  example,  How  glorious  it  is  to  belong  sincerelj^  to 
God,  and  to  belong  to  Him  alone,  and  consequently  how 
precious  are  the  bonds  which  unite  us  to  Him. 

By  baptism  we  become  children  of  God  and  of  the 
Church ; by  our  vows  we  perfect  this  precious  adoption, 
we  render  it  more  solid  and  more  efficacious. 

By  baptism  we  promise  to  observe  the  precepts  ; by  our 
vows  we  engage  to  follow  the  counsels. 

In  virtue  of  baptism,  we  are  obliged  to  become  holy  ; 
oy  our  vows  we  engage  to  become  perfect,  as  our  heavenly 
Father  is  perfect  \ that  is,  to  tend  to  perfection  in  a very 
especial  manner. 

Vows,  say  the  Holy  Fathers,  give  the  soul  a new  life, 
new  strength,  new  graces.  They  have,  in  a certain  man- 
ner, the  merit  of  martyrdom,  being  less  painful,  without 
doubt,  but  longer  in  duration,  and  sometimes,  on  that  ac- 
count, more  difficult  to  be  borne  than  the  sufferings  inflict- 


THE  UTILITl'  OF  VOWS. 


407 


ed  on  the  early  Christiana ; for  it  is  a martyrdom  of  each  in- 
staot  of  every  day,  and  of  the  entire  life  of  him  who  has 
pronounced  them,  causing  him  to  die  to  all  created  things, 
to  all  his  senses,  and  to  all  his  faculties.  To  make  vows, 
then,  is  one  of  the  most  generous  acts  which  man  can  do 
to  honor  God,  and  to  prove  to  Him  his  love  and  his  desire 
of  pleasing  Him. 

Vows,  then,  are  the  glory  and  honor  of  the  servant  of 
God  ; they  give  an  especial  place  in  the  church  of  Jesus 
Christ  to  those  who  make  and  observe  them.  Thus,  during 
all  eternity,  the  persons  consecrated  to  God  by  vows  will 
be  distinguished  by  the  splendor  of  the  glory  with  which 
they  will  shine,  if  they  have  been  faithful  to  Him,  if  they 
have  entered  with  courage  and  perseverance  into  His  de- 
signs. 

Is  it  thus  that  we  have  considered  our  vows  ? Are  we 
pleased  to  have  pronounced  them  ? Do  we  glory  in  hav- 
ing taken  the  Lord  for  our  portion,  and  in  having  conse- 
crated ourselves  to  Him  ? For  it  is  a thing  very  pleasing 
to  God,  and  very  advantageous  to  make  vows.  Let  us  say 
then  with  David  : In  me,  0 God,  are  vows  to  Thee  which  I 
will  pay,  praises  to  Thee. — Ps.  Iv.  12. 

Pause. 

Act  of  Contrition. — I have  not  sufficiently  understood, 
O my  God,  the  importance  of  engagements  with  regard  to 
Thee;  hence  my  negligence  to  accomplish  them.  Pardon, 
Lord,  pardon  me  through  the  merits  of  Jesus  Christ,  and 
through  the  intercession  of  Mary,  my  good  Mother. 

/ make  the  resolution  to 


TWO  HUNDRED  AND  FIFTY-SECOND  SUBJECT. 

THE  UTILITY  OF  VOWS. 

It  is  good  for  me  to  adhere  to  my  God. — Ps.  Ixxii.  28. 

Let  us  adore  our  Lord,  who  gives  to  the  acts  of  those 


i08 


PARTICULAE  EXAMEN. 


that  are  His  very  especial  merit,  particularly  to  such  as  are 
consecrated  to  Him  by  vows. 

And  indeed,  in  virtue  of  vows,  our  actions  become  infi- 
nitely more  meritorious ; they  are  no  longer  the  actions  of 
a creature  isolated  and  reduced  to  its  own  merits,  but  of  a 
creature  united  to  Jesus  Christ  in  a very  especial  manner. 
They  are  actions  which  emanate  from  a will  wholly  de- 
voted to  God,  from  a heart  which  has  given  itself  wholly 
to  God  ; actions  done  by  senses  and  faculties  which  be- 
long to  God,  which  are  the  true  members  of  the  mystical 
body  of  Jesus  Christ. 

Vows  are  supports,  and  powerful  motives  to  enable  us 
to  persevere  in  the  service  of  God.  There  are  in  life  diffi- 
cult moments,  moments  of  trial,  moments  of  distaste,  of 
discouragement,  which  would  perhaps  overwhelm  persons 
of  the  world  less  bound  to  God ; but  this  thought,  / ham 
made  vows,  precious  ties  attach  me  to  God,  this  thought  re- 
tains them,  calm  returns,  and  with  it  return  peace  and  hap- 
piness. 

Vows  are  great  aids  to  enable  us  to  avoid  sin.  “I  am 
consecrated  to  God,  I belong  to  God  ; wl  at ! shall  I dare 
to  sull}^  a victim  all  devoted  to  God,  a victim  that  should 
always  be  ready  to  be  immolated  ; a heart,  senses,  which 
are  more  consecrated  to  God  than  the  sacred  vessels  des- 
tined to  the  holy  sacrifice ! Less  evil  would  it  be  to  take 
the  chalice,  the  holy  ciborium,  and  employ  them  for  pro- 
fane purj^oses,  than  to  employ  my  senses,  my  will,  in 
offending  my  God.” 

Is  it  thus  that  we  have  regarded  our  vows  ? Is  it  thus 
that  we  have  weighed  these  words  of  the  Holy  Ghost : If 
any  man  make  a vow  to  the  Lord,  or  hind  himself  by  an  oath,  he 
shall  not  make  his  word  void,  but  shall  fulfil  all  that  he  prom- 
ised.— Numbers  xxx.  3. 

Pause. 

Act  or  Contrition. — I might  have  rendered  my  actions 


OBJECTIONS  WHICH  VOWS  IMPOSE. 


409 


very  meritorious,  O my  God,  and  made  myself  more  pleas- 
ing in  Thine  eyes,  if  I had  been  more  fervent,  if  I had  re- 
membered that  by  my  vows  I am  Thine,  that  I belong  to 
Thee  as  a thing  which  is  consecrated  to  Thee,  and  I have 
not  done  it.  Ah  ! fatal  negligence,  I detest  and  abhor  thee 
with  all  my  strength.  Pardon  me.  Lord,  by  the  merits  of 
Jesus  Christ  and  by  the  intercession  of  Mary. 

/ make  the  resolution  to 


TWO  HUNDKED  AND' FIFTY-THIED  SUBJECT. 

OBLIGATIONS  WHICH  VOWS  IMPOSE. 

If  thou  hast  vowed  anything  to  God,  defer  not  to  pay  ; for  an  unfaithful 
and  foolish  promise  displeaseth  Him. — Eccl.  v.  3. 

Let  us  adore  our  Lord,  making  known  to  us  by  the  Holy 
Ghost  the  obligation  we  are  under  of  being  always 
faithful  to  Him  ; and  let  us  consider  that  if  every  honest 
man  ought  to  adhere  to  the  promise  he  has  given  to 
his  equal,  when  it  is  just,  and  that  if  he  who  does  it  not  is 
considered  contemptible  and  unworthy  of  confidence,  with 
much  greater  reason  should  a promise  made  to  God  be 
respected,  and  faithfully  kept.  He  who  fails  in  this  pro- 
mise made  to  God,  may,  indeed,  by  the  allegation  of  sun- 
dry pretexts  deceive  men,  lead  them  into  error,  and  de- 
ceive himself,  but  he  does  not  deceive  Him  who  sees  and 
knows  all  things. 

This  promise  should  be  fulfilled  in  its  whole  extent,  as 
to  the  time,  the  circumstances,  the  manner  in  which  it  has 
been  made,  and  in  the  sense  which  is  attributed  to  it  by 
the  rule.  We  have  promised  a good  account,  and  must 
render  it ; we  have  voluntarily  contracted  a debt,  we  must 
pay  it  in  good  money,  in  money  of  the  heart  and  will;  we 
have  made  a contract  for  ourselves,  on  our  own  account, 
we  must  be  careful  to  fulfill  it.  It  may  cost  somethiug,  it 
is  true  ; but  with  grace  which  is  never  wanting,  we  can 


410 


PARTICULAR  EXAMEN. 


overcome  difficulties,  overcome  ourselves,  especially  when 
we  bear  in  mind  the  recompense. 

It  costs  a soldier  very  much  to  bear  the  fatigues  of  a 
forced  march,  to  endure  the  most  painful  privations,  to 
face  the  dangers  of  a combat,  to  advance  to  meet  the  ene- 
my, and  mount  to  the  assault  in  face  of  a glittering  array 
of  bayonets  ; nevertheless,  he  goes  forward  bravely,  be- 
cause he  has  courage,  because  he  is  a soldier. 

Is  it  thus  that  we  soldiers  of  Jesus  Christ  keep  oui 
engagements?  that  we  accomjDlish  the  promise  we  have 
made  to  God  ? When  thou  hast  made  a vow  to  the  Lord  thy 
God,  thou  shalt  not  delay  to  pay  it ; because  the  Lord  thy  God 
ivill  require  it.  And  if  thou  delay,  it  shall  he  imputed  to  thee 
for  a sin. — Deut.  xxiii.  21. 

Pause. 

Act  of  Contrition. — Alas!  Lord,  I acknowledge  it  in 
Thy  presence  I have  not  sufficiently  respected  the  pledges 
I have  given  you,  at  first  by  the  promises  of  my  baptism, 
and  afterwards  by  my  vows ; I deplore  my  blindness,  and 
ask  Thy  pardon  for  it,  by  the  merits  of  Jesus  Christ  and 
by  the  intercession  of  Mary. 

/ make  the  resolution  to 


TWO  HUNDKED  AND  FIFTY-EOUETH  SUBJECT. 

POVERTY  IN  GENERAL. 

Jesus  Christ  being  rich  He  became  poor  for  your  sakes. — II.  Coe.  viii.  9. 

Let  us  adore  our  Lord,  who,  having  by  His  birth  a right 
to  all  the  goods  of  the  world,  w'as  willing  to  appear  as  the 
poorest  of  men.  He  chose  for  His  mother  a poor  virgin  ; 
for  his  adopted  father  a poor  man ; for  his  palace  a poor 
stable  ; for  his  cradle  a poor  manger  ; for  his  dwelling 
the  workshop  of  a poor  artisan  ; in  fine.  He  lived  only 
by  alms,  or  by  the  labor  of  His  hands. 

It  was  thus  that  this  Divine  Master  wished  to  teach 


RELIGIOUS  POVERTY. 


411 


men,  to  keep  their  hearts  disengaged  from  earthly  riches, 
and  turn  their  thoughts  towards  heaven.  Following  these 
admirable  lessons,  the  Christians  of  the  primitive  church 
embraced  poverty,  carrying  their  possessions  to  the  feet  of 
the  apostles,  so  persuaded  were  they  of  the  excellence  of 
this  virtue,  and  of  its  efficacy  for  salvation. 

Are  we  well  convinced  of  this  maxim  of  Jesus  Christ, 
that  Blessed  are  the  poor  in  spirit ; that,  for  all  Christians, 
whatever  may  be  the  rank,  the  position  they  occupy  in  so- 
ciety, detachment  from  the  goods  of  this  world  is  indis- 
pensable to  salvation?  Are  we  well  persuaded  that  the 
self-denial  of  poverty,  being  the  foundation  of  all  perfec- 
tion, we  should  love  and  j^ractice  it  with  assiduity  ? Do  we 
remember  those  beautiful  words  of  Tobias  : Fear  not,  my 
son,  we  lead  indeed  a poor  life  ; hut  we  shall  have  many  good 
things  if  we  fear  God.?  -Ton.  iv.  23. 

Pause. 

Act  of  Contrition. — O my  God,  the  spirit  of  poverty 
must  be  very  necessary  to  salvation,  since  Thou  hast  given 
me  such  admirable  examples  of  it,  and  since  so  many 
saints  have  loved  and  practised  it,  even  in  the  world,  Avith 
so  much  perfection.  I ask  Thy  pardon  for  having,  until 
now,  so  little  appreciated  a virtue  which  has  peopled 
heaven  Avith  so  many  Saints.  I desire  henceforth  to  attach 
to  it  my  heart  and  my  dearest  affections.  I asli:  Thee  this 
grace  through  the  intercession  of  the  Most  Holy  Virgin, 
and  of  St.  Joseph,  true  models  of  evangelical  poverty 

I make  the  resolution  to  


TWO  HUNDRED  AND  FIFTY-FIFTH  SUBJECT. 

RELIGIOUS  POVERTY. 

If  thou  wilt  be  perfect,  go,  sell  what  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  treasure  in  heaven. — Sx.  Matt.  xix.  21. 

Let  us  adore  our  Lord,  who,  not  contented  with  havilig 


412 


PARTICULAE  EXAMEN. 


given  to  men  in  general  an  example  of  detachment  from 
the  perishable  goods  of  this  world,  teaches  us  farther,  by 
the  voice  of  His  Church,  the  esteem  we  ought  to  have 
for  the  poverty  peculiar  to  persons  who  live  in  communi- 
ty. To  inspire  in  them  the  love  and  practice  of  it,  she 
places  before  their  eyes  the  estimation  which  all  the  saints 
had  for  this  virtue,  the  spiritual  riches  that  are  attached 
to  it,  the  happiness,  the  peace,  the  content,  which  souls 
enjoy  who  hold  to  nothing  that  is  on  the  earth,  and  who 
use  it  as  if  they  used  it  not ; the  unhappiness,  on  the  con- 
trary, of  those  who,  being  attached  to  these  perislnible 
goods,  fall  into  the  snares  of  Satan  by  a thousand  devices, 
which  that  enemy  of  salvation  excites  within  them,  to  agi- 
tate them,  to  trouble  them,  and  to  render  them  the  object 
of  the  malediction  pronounced  by  Jesus  Christ.  She  makes 
them  comprehend  farther,  that  the  poor  habit  with  wliich 
they  are  clothed  should  always  be  the  exterior  mark  that 
announces  the  separation  in  which  they  should  hold  them- 
selves from  all  things.  She  recalls  to  them,  in  a word,  the 
motives  of  faith  which  engaged  them  to  clothe  themselves 
with  it,  and  the  promises  they  made  her  with  so  much 
fervor  at  the  commencement  of  their  noviciate. 

After  these  admirable  instructions,  have  we  always  had 
the  love  and  the  esteem  for  poverty  which  the  saints  have 
shown  for  this  virtue  ? Since  our  entrance  into  religion 
have  w’e  practised  it,  as  we  promised  the  Church  in  the 
person  of  our  superiors  ? Have  we  nothing  in  our  posses- 
sion which  the  rules  or  obedience  forbid  us  ? Have  we 
not  thought  sometimes,  that  it  was  only  those  who  have 
consecrated  themselves  to  God  by  vows  who  are  held  to 
the  practice  of  poverty,  without  paying  attention  to  tbe 
obligations  we  are  under  to  live  according  to  the  rules  of 
the  state  we  have  embraced  ? 

Have  we  always  borne  marks  of  poverty  in  our  gar- 


I.  Cor.  vii.  31. 


THE  VOW  OF  POVERTY. 


413 


ments,  in  our  appearance,  and  generally  in  our  whole  ex- 
terior ? In  fine,  could  any  one  say,  in  seeing  us,  in  hear- 
ing us; Behold  a truly  poor  follower  of  Jesus  Christ?  To 
attain  this,  let  us  follow  the  counsel  which  this  Divine 
Master  Himself  gives  us  : Lay  not  up  to  yourselves  treasures 
on  eaiHhy  where  the  rust  and  moth  consume,  and  where  thieves 
break  through  and  steal ; hut  lay  up  to  ijourselves  treasui'es  in 
tieaven,  where  neither  the  rust  nor  moth  consume,  and  where 
thieves  do  not  break  through  and  steal. — St.  Matt.  vi.  19. 

Pause. 

Act  of  Contrition. — What  folly,  O my  God,  to  pursue  so 
eagerly  the  goods  which  end  with  life,  and  thus  endanger  my 
salvation  ! Pardon  me  the  delusion  to  which  I have  yield- 
ed in  regard  to  the  religious  poverty  which  I promised 
Thee.  I desire  to  live,  henceforth,  in  a manner  more  con- 
formable to  my  duties,  in  order  to  ensure  eternal  riches. 
I ask  Thee  this  grace  through  the  inte*rcession  of  the  Most 
Holy  Virgin. 

1 make  the  resolution  to 


TWO  HUNDRED  AND  FIFTY-SIXTH  SUBJECT. 
the  vow  of  poverty. 

Do  not  possess  gold  nor  silver.  — St.  Matt.  x.  9. 

Let  US  adore  our  Lord  coming  into  this  world,  and  pass- 
ing all  the  days  of  His  mortal  life  in  the  greatest  priva- 
tions, not  having  even  a stone  whereon  to  rest  His  adora- 
ble head and  let  us  thank  Him  for  having  inspired  com- 
munities to  engage  themselves  by  vow,  to  the  practice  of 
the  virtue  of  poverty. 

The  merit  of  this  virtue  is  grand  and  sublime,  since 
Jesus  Christ  assures  us  that  he  who  shall  have  quitted 
everything  for  love  of  Him,  shall  be  one  day  seated  on  a 
brilliant  throne  to  judge  the  universe.^  With  much  greater 
^ St.  Luke  ix.  58.  * St.  Luke  xxii.  30. 


414 


• r.VETICULAR  EX  A MEN. 


reason  will  this  promise  have  its  effect  in  favor  of  those  who 
will  have  vo  wed  poverty.  Bat  we  must  not  deceive  ourselves ; 
the  vow  of  poverty  imposes  great  obligations.  The  reli- 
gions who  has  pronounced  it,  can  no  longer  dispose  even 
of  his  own  possessions  ; he  cannot  without  permis.sion 
give  them,  alienate  them,  change  them  ; he  cannot  even 
augment  them ; he  should  even  be  disposed  to  renounce 
them  entirely,  and  to  forsake  them  if  the  Institute  should 
exact  it.  He  cannot  accept  gifts,  legacies,  whatever  they 
may  be,  without  permission  ; and  in  a case  where  he  can- 
not avoid  receiving,  either  for  himself  or  the  community, 
he  should  immediately,  for  the  safety  of  his  conscience, 
make  it  known  to  his  superiors,  and  place  at  their  disposal 
every  thing.  Neither  can  he,  as  relates  to  the  things  of 
the  community,  appropriate  them,  lend  them,  or  give  them. 
He  cannot  even  use  the  things  that  are  furnished  him,  ex- 
cept in  the  sense  intended  by  the  rule.  In  a word,  a reli- 
gious who  has  made  the  vow  of  poverty,  should  be  truly 
poorer  than  he  who  solicits  alms.  The  beggar  may  give 
away  the  piece  of  money  he  has  received,  ma}^  sell  the  bread 
that  has  been  given  to  him,  since  it  is  his; but  the  religious 
should  have  nothing  at  his  disposal  as  belonging  to  himself. 

Those  who  administer  should  only  act  within  the  limits 
of  the  powers  which  are  given  them  by  the  obedience  which 
constitutes  them  administrators.  They  should  only  use  the 
substance  of  a house  for  its  ordinary  needs,  and  not  ac- 
cording to  their  taste,  their  fancy ; they  cannot  employ  it 
in  journeys,  in  postage,  useless  expenses,  etc. ; they  should 
economize  as  much  as  their  situation  permits,  and  never 
regard  themselves  otherwise  than  as  the  administrators  of 
a property  which  does  not  belong  to  them. 

Have  we  nothing  wherewith  to  reproach  ourselves  on 
this  subject?  Have  we  lived  as  poor  persons,  disposing  of 
nothing,  and  enduring  not  only  without  murmuring,  but 
with  befitth)g  resignation,  the  consequences  of  this  vow? 


SPIRIT  OF  POVERTY. 


415 


Can  we  say  with  David  : 1 am  a beggar,  and  poor  ; Thou  art 
my  hope,  my  portion  in  the  land  of  the  living. — Ps.  xxxix.  18  •, 
cxli.  6. 

Pause. 

Act  of  Contrition. — Thou  didst  suffer  every  want,  O my 
Saviour  ; Thou  didst  endure  the  gi’eatest  privations, 
although  Thou  wert  the  Master  of  heaven  and  of  earth  : 
and  I,  poor  sinner,  I am  unwilling  to  suffer  any  privation  ; 
I have  murmured  when  I have  had  to  sustain  the  lightest 
hardships  of  poverty.  Pardon  me,  O my  divine  Jesus, 
through  the  merits  of  Thy  privations,  and  through  the  in- 
tercession of  Mary,  Thy  most  holy  and  worthy  Mother. 

I make  the  resolution  to 


TWO  HUNDKED  AND  FIFTY-SEVENTH  SUBJECT. 

SPIRIT  OF  POVERTY. 

Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of  heaven. — 
8t.  Matt.  v.  3. 

Let  US  adcre  our  Lord,  teaching  us  by  His  words  and 
His  example,  how  happy  are  the  poor  in  spirit,  even  in 
this  world,  and  how  great  will  be  the  happiness  they  will 
possess  in  the  other  ; and  let  us  examine  whether  we  have 
this  spirit  of  poverty,  which  is  so  expressly  recommended 
by  our  holy  rules. 

To  have  the  spirit  of  poverty  is  not  only  to  be  poor,  but 
it  is  to  regard  poverty  as  one’s  portion  ; it  is  to  bear  with 
resignation,  and  even  with  joy,  the  consequences  of  it. 
Thus  a religious  who  has  vowed  poverty,  and  who  has  the 
spirit  of  it,  regards  as  a very  natural  thing,  to  want  not 
only  the  superfluities,  but  even  what  would  appear  to 
others,  necessaries.  He  would  even  be  surprised  if  his 
lodging,  his  food,  his  dress,  should  leave  nothing  to  be  de- 
sired. 


PARTICULAB  EXAMEN. 


ao 

When  even  a single  word  would  suffice  to  gratify  a taste, 
a fancy,  he  would  not  speak  it.  The  fear  of  not  conform- 
ing to  the  intentions  of  the  superiors,  alone  leads  him  to 
speak  of  his  wants  ; but  even  then  he  exooses  them  simply 
and  asks  for  nothing  ; he  expects  nothing,  he  is  troubled 
about  nothing,  and  still  less  does  he  grieve  at  a refusal  or 
a neglect.  He  knows  that  he  is  poor,  and  this  word  ex- 
plains everything  to  him,'  answers  everything. 

The  general  permission  concerning  the  use  of  the  goods 
of  this  world,  of  those  which  would  accrue  to  him  from  his 
famil}^  as  well  as  those  of  the  community,  would  be  ex- 
tremely annoying  to  him  ; he  wishes  that  eveiything 
should  be  specified,  because  he  desires  to  be  poor  and 
trul}^  poor.  He  cannot  comprehend  the  conduct  of  a reli- 
gious, who  could  permit  himself  to  make  expenditures  wdth 
out  permission. 

Far  from  regarding  himself  as  owner  of  the  things  fur- 
nished him  ; he  considers  them  as  borrowed  only.  If  by 
his  position  he  has  the  management  of  the  property  of  a 
house,  he  looks  on  himself  only  as  the  responsible  admin- 
istrator of  it ; the  arbitrary  disposal  of  the  smallest  coin 
would  be  to  him  a fault,  which  he  would  not  easily  over- 
look. 

The  thought  of  a God  who  was  poor,  of  a God  who  had 
not  a stone  whereon  to  rest  His  adorable  head,  makes  him 
find  all  those  privations  which  may  give  him  some  resem- 
blance to  this  divine  model,  sweet  and  agreeable. 

Is  it  thus  that  we  love  poverty  ? Is  it  thus  that  we  prac- 
tice it  ? Have  we  not  exposed  ourselves  to  embarrass- 
ments of  conscience,  through  taking  some  license  on  this 
subject,  in  what  concerns  family  possessions,  especially  in 
what  belongs  to  the  community,  to  the  pupils,  or  to  reli- 
gious purposes  ? Are  we  careful  to  meditate  on  these  words 
of  Jesus  Christ,  especially  when  we  have  to  suffer  an}’’  pri- 
vation : The  foxes  have  holes,  and  the  birds  of  the  air  have 


now  TO  ACT  IN  TEMPTATIONS.  417 

nests,  bat  the  Son  of  Man  hath  not  where  to  lay  His  head. — St. 
Luke  ix.  58. 

Pause. 

Act  of  Contkition. — What  confusion  for  me,  O my  God, 
to  sec  myself  so  opposed  to  the  spirit  of  poverty,  which  is, 
nevertheless,  so  expressly  recommended  to  me  ! O how  , 
many  faults  have  I committed  on  this  head  ! Pardon  me, 
through  the  merits  of  Jesus  Christ  Thy  Son,  uho  being  rich 
became  poor^  for  the  love  of  us.  I ask  Thee  through  the 
intercession  of  Mary,  who  so  well  imitated  Him  in  His 
poverty,  the  grace  to  attach  myself  more  and  more  to  the 
love  and  to  the  practice  of  this  virtue,  which  is  the  founda- 
tion of  all  angelic  perfection. 

I make  the  resolution  to 


TWO  HUNDPvED  AND  FIFTY-EIGHTH  SUBJECT. 

HOW  TO  ACT  IN  TEMPTATIONS  CONTEARY  TO  HOLY  PURITY. 

If  thy  right  eye  scandalize  thee,  pluck  it  out  and  cast  it  from  thee. — 
St.  Matt.  v.  29. 

Let  US  adore  the  Spirit  of  the  Lord  teaching  us  by  the 
wise  man,2  that  he  who  exposes  himself  to  danger  will  infal- 
libly perish,  and  that  consequently  we  must  study  to  avoid 
it,  unless  we  wish  to  perish  miserably. 

There  are  animals,  even  ferocious  ones,  that  one  can 
combat,  so  to  say,  hand  to  hand  ; while  there  are  others  so 
venomous  that  one  can  hardly  look  upon  them  without 
some  danger. 

We  may  reason  and  argue  on  the  temptations  Avhich 
bear  on  pride,  on  avarice,  on  indolence,  etc.,  but  for  those 
which  may  wound  holy  purity,  we  must  repulse  them  im- 
mediately, cut,  in  fact,  the  thought  in  two ; arrest  imme 
diately  the  first  impression  of  an  idea,  of  a sentiment ; ex- 
amine nothing,  reason  on  nothing,  look  upon  nothing,  if 
1 II.  Cor.  viii.  9.  s Eccles,  iii,  27. 


418 


PARTICULAR  EXAMEN. 


possible  ; but  immediately  raise  our  hearts  towflrds  God, 
towards  Jesus  on  the  cross,  towards  Mary,  and  think  of  a 
passing  action,  or  even  distract  oneself  by  some  innocent 
recollection,  some  question  of  study,  etc. ; we  must  beware 
of  recurring-  to  it,  of  casting  another  glance  upon  it,  of 
again  lending  our  ear  to  it,  under  pretext  of  wishing  to  as- 
sure ourselves  that  the  thing  is  indeed  bad. 

A fly  alights  on  our  person,  we  chase  it  away  with  our 
hand,  without  troubling  ourselves  whence  it  comes  or 
whither  it  goes  : it  returns,  we  chase  it  away  in  the  same 
manner ; it  is  in  this  way  we  should  act  in  regard  to  this 
kind  of  temptation.  With  these  precautions,  and  with  a 
care  to  watch  over  our  senses,  and  to  pray,  we  may  be  tran- 
quil ; God  is  not  offended  by  a temptation  thus  repelled  ; 
far  from  that,  he  is  glorified  by  it.  Moreover,  it  is  mat- 
ter of  experience  that  energetic  souls  scarcely  ever  suc- 
cumb ; those  attentive  religious  will  not  be  afraid  of  the 
arrow  that  fiieth  in  the  day,  of  the  business  that  walketh  about 
in  the  dark,  of  invasion,  or  of  the  noonday  devil ; on  the  con- 
trary, a thousand  shaJl  fall-at  Thy  side,  and  ten  thousand  at 
Thy  right  hand,  but  it  shall  not  come  nigh  Thee ; while  the 
cowardly,  the  sensual,  the  inquisitive,  the  jDroud,  almost 
always  succumb. — Ps.  xc.  67. 

Pause. 

Act  of  Contrition. — Thou  hast  warned  me,  O my  God! 
that  the  devil  goeth  about  like  a roaring  lion,  seeking  to 
devour  us  and  I have  not  paid  sufficient  attention  to  it. 
Therefore,  how  many  faults  have  I not  to  reproach  myself 
with  I How  often  hath  the  infernal  serpent  cast  his  venom 
into  my  heart  I How  often,  perhaps,  has  he  overcome 
me  ! Pardon,  O my  God  1 pardon  me  for  my  negligences. 
I ask  this  pardon  of  Thee  by  the  merits  of  Jesus  Christ, 
and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


’ I.  St.  Peter  v.  8. 


SIN  OPPOSED  TO  THE  HOLY  VIKTuE  OE  l-UEITY.  410 

GREATNESS  OF  THE  SIN  OPPOSED  TO  THE  HOLY  VIRTUE  OF  PURIT-y  . 

Know  you  not  tliat  you  are  the  temple  of  God,  and  that  the  gpii-it  ul 
God  dwelleth  in  you  ? But  if  any  man  violate  the  temple  of  God,  him 
shall  God  destroy.  -1  Oor.,  iii.  16. 

Let  us  adore  our  divine  Saviour  teaching  us  by  the 
mouth  of  the  great  Apostle,  that  our  bodies  are  the  tem- 
jdes  of  the  Holy  Ghost,  and  that  we  should,  as  we  can 
easily  imagine,  be  exposed  to  the  greatest  miseries  if  we 
should  profane  them. 

Now,  nothing  is  so  opposed  to  the  sanctity  of  God  as 
this  execrable  sin.  And,  in  truth,  to  profane  a soul  created 
in  the  image  of  God,  to  drive  God  from  a heart  which  has 
only  been  created  for  Him,  and  to  put  Satan  there  in  his 
place,  is  it  not  a monstrous  horror,  an  abomination  ? To 
profane  a body  which  is  the  temple  of  the  Holy  Ghost, 
which  has  been  consecrated  to  God  by  baptism,  which  has 
served  as  a tabernacle  for  Jesus  Christ,  by  the  Holy  Com- 
munion ; to  profane  a body  which  should  have  been  more 
holy  than  the  sacred  vessels  ; to  make  it  serve  for  sin,  for 
iniquity,  to  give  it  over  to  Satan  ; what  a sacrilege ! 

To  provoke  God,  to  do  before  Him  and  in  His  presence 
that  which  one  would  not  dare  to  do  before  the  lowest  of 
men ; what  presumption  ! But,  besides,  to  what  does  he 
not  expose  himself!  Bemorse,  inquietude,  regrets,  hard- 
ness of  heart,  final  impenitence  ; what  an  appalling  pros- 
pect 1 My  spirit  shall  not  remain  in  man  forever^  because  he 
is flesh.^  Not  one  of  those  who  sully  themselves  thus  shall 
enter  into  the  Kingdom  of  Heaven,  if  he  is  not  sincerely 
converted  ; his  place  is  in  hell. 

This  sin  kills  the  body  also,  enervates  strength,  destroys 
health,  shortens  life,  and  marks  it  with  the  seal  of  repro* 
bation. 


1 Gen.  vi.  3. 


420 


PARTICULAR  EX.VMEN. 


Have  we  felt,  do  we  comprehend  the  greatness  and  the 
enormity  of  this  sin  ? Do  we  reflect  upon  the  injury  it 
does  to  God  ; the  wrong  it  does  to  ourselves  ; the  chastise- 
ments it  meets  in  this  world  and  in  the  next  ? Have  we 
thought,  do  we  think  upon  those  gnashings  of  teeth,  those 
shrieks  which  in  hell  will  be  the  portion  of  depraved 
hearts  ? It  is  there,  says  the  author  of  the  Imitation,  that 
they  will  be  plunged  into  burning  pitch,  and  into  the  stench 
of  blazing  sulphur. 

Oh  ! let  us  consider  it,  and  let  us  not  forget  this  warning 
of  St.  Paul  : Be  not  deceived  ; neither  fornicators  nor  adul- 
terers shall  possess  the  Kingdom  of  God?  And,  indeed,  adds 
the  same  Apostle  : God  hath  not  called  us  unto  uncleanness, 
hut  unto  sanctification. — I.  Thes.  iv.  7. 

Pause. 

Act  of  Contrition. — Alas  ! have  I not  many  reproaches 
to  make  to  myself  on  the  subject  of  holy  purity  ? Ha,ve  I 
not  often  exposed  myself  to  lose  it  ? Have  I never  lost  it 
in  the  course  of  my  life  ? Pardon,  O my  God ! pardon, 
by  the  merits  of  Jesus  Christ,  and  by  the  intercession  of 
Mary. 

I make  the  resolution  to 


TWO  HUNDKED  AND  SIXTIETH  SUBJECT. 

MEANS  TO  ADOPT  TO  PRESERVE  THE  HOLY  VIRTUE  OF  PURITY. 

Watch  ye  and  pray the  spirit  indeed  is  -willing,  but  the  flesh  is 

weak. — St.  Matt,  xxvi.  41. 

Let  US  adore  our  Divine  Saviour  teaching  us  by  these 
words  what  the  principal  means  are  for  preserving  tlie 
virtue  of  holy  purity.  Yes,  we  are  weak  ; we  must  ask  for 
strength.  We  are  inclined  to  evil ; we  must  prevent  it  by 


^ I.  Cor.  vi.  10. 


MEANS  TO  PEESEKVE  THE  HOLY  YIKTUE.  421 

vigilance.  We  must  watcli  over  our  eyes  ; see  nothing, 
above  all,  look  at  nothing  which  may  be  hurtful  to  our 
innocence,  either  in  the  streets  or  in  our  necessary  inter- 
course with  the  w^orld.  We  must  watch  over  our  ears, 
hear  nothing  which  may  leave  on  us  bad  impressions. 
We  must  watch  over  our  tongue,  never  to  say  a single 
word  the  least  unguarded.  We  must  watch  over  our 
hands,  never  to  use  th  em  for  anything  capable  of  wound- 
ing this  holy  virtue.  We  must  avoid  every  act  the  least 
equivocal,  with  much  greater  reason  any  forbidden  by  the 
rule.  We  must  avoid  all  intercourse,  all  familiarity  with 
any  one,  especially  with  persons  of  the  opposite  sex,  or 
with  children,  under  any  pretext  whatever.  We  must  pro- 
fit by  our  experience,  and  provide  from  the  beginning 
against  everything  that  we  know  to  be  fatal,  since  it  would 
be  the  cause  of  some  fault,  of  some  temptations. 

We  must  be  moderate  in  our  repasts,  impose  on  our- 
selves some  privations,  some  mortifications,  to  obtain  the 
grace  to  be  victorious.  We  must  distrust  our  own  weak- 
ness very  much ; never  rely  on  ourselves,  on  our  good  dis- 
positions, but  on  the  goodness  of  God  ; have  a great  de- 
votion to  the  passion  of  our  Lord  Jesus  Christ  and  the 
Holy  Virgin. 

Is  it  thus  that  we  have  done  ? Have  we  prayed  ? Have 
we  watched  ? Watched  over  our  eyes,  preserving  them 
from  everything  which  might  make  an  impression  on  our 
heart  ? Have  we  watched  over  our  tongue,  over  our  ears, 
and  over  our  heart  ? Have  we  watched  over  ourselves,  in 
our  intercourse  with  the  world,  wuth  our  pupils  and  their 
parents  ? Have  w e respected  the  presence  of  God  ? Have 
w'e  respected  ourselves  ? Finally,  have  we  followed  the 
counsel  of  our  Lord  : Watch  ye,  and  jyray  that  ye  enter  not 
into  temptation?^  Have  we  asked  of  God  this  virtue.  He 
alone  being  able  to  give  it  to  us  ? for,  says  the  wise  man  : 


‘ St.  Matt.  xxvi.  41. 


422 


PAKTICULAE  EXAMEN. 


Tills  also  was  a point  of  wisdom,  to  know  whose  gift  it  was.->- 
AVisdom  yiii.  21. 

Pause. 

Act  of  Contrition. — O my  God  ! instead  of  praying  and 
watching,  to  preserve  in  me  this  holy  virtue,  I have  given 
myself  up  to  levities  ; I have  wished  to  see  everything,  to 
hear  everything,  to  know,  everything,  and  I have  often 
offended  Thee ! Pardon,  O my  God ! pardon,  by  the 
merits  of  Jesus  Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TAA^O  HUNDEED  AND  SIXTY-EIEST  SUBJECT. 

vow  OF  CHASTITY. 

Blessed  are  the  clean  of  heart,  for  they  shall  see  God. — St.  Matt.  v.  8. 

Let  US  thank  our  Lord  for  the  promises  which  He  has 
Himself  made  us,  and  which  He  causes  to  be  repeated  to 
us  by  the  mouth  of  His  well-beloved  disciple,  when  He  as- 
sures us  that  those  who  have  preserved  themselves  pure  in 
body,  in  heart,  and  in  mind,  are  clothed  in  white  robes  in 
heaven,  and  that  they  accompany  the  Lamb  whithersoever 
He  goeth  that  is  to  say,  that  they  form  His  cortege,  and 
are  His  chosen  company:  what  glory ! what  happiness ! It 
is  in  order  to  merit  these  precious  advantages,  and  to  pre- 
serve both  bod}^  and  heart  in  the  purity  which  befits  the 
temple  of  the  Holy  Ghost,  and  the  members  of  the  mystic 
body  of  Jesus  Christ,  that  a great  number  of  pious  persons 
make  the  solemn  engagement  never  to  do  anything  con- 
trary to  holy  purity. 

This  virtue,  according  to  St.  Augustine,  is  the  flower  of 
religion,  the  ornament  of  the  heart  and  the  body,  the  honor 
of  humanity,  the  foundation  of  perfect  sanctity.  It  renders 
Him  who  possesses  it,  in  some  sort  like  to  the  angels  ; it 
merits  for  him  the  protection  of  Mary,  the  Virgin  of  Vir- 
’ Apoc.  yii.  9. 


vow  OF  CHASTITY. 


m 


gins,  and  the  Mother  of  Purity.  It  so  pleases  Jesus  Christ 
that  He  rewards  it  with  an  especial  glory  during  all  eter- 
nity. 

Is  it  thus  that  we  have  looked  upon  this  virtue  ? Have 
we  regarded  holy  purity  as  a virtue  all  divine,  and  all  evan- 
gelical? Have  we  been  persuaded  that  a religious  ought 
to  excel  ill  this  virtue,  especially  when  he  has  made  the 
vow  of  it  ? What  means  have  we  taken  to  preserve  it  ? 
What  is  our  modesty  in  the  streets,  our  reserve  in  the  inter- 
course we  are  obliged  to  have  with  persons  from  without  ? 
Have  we  felt  the  greatness  and  the  enormity  of  the  sin  op- 
posed to  this  holy  virtue,  the  injur  which  it  does  to  God, 
the  wrong  which  it  does  to  ourselves,  the  chastisements 
which  it  merits  in  this  world,  and  in  the  next  ? Have  we 
thanked  God  for  the  favor  He  has  done  us  in  calling  us  to 
this  state  of  perfection,  by  which  we  can  attain  to  a very 
intimate  union  with  God,  with  Jesus  Christ,  who  makes  it 
His  delight  to  dwell  with  pure  souls  ? for,  says  the  Holy 
Ghost : He  that  loveth  cleanness  of  heart,  for  the  grace  of  his 
lips  shall  have  the  King  for  his  friend. — Peov.  xxii.  11. 

Pause. 

Act  of  Contrition. — I have  often  forgotten,  O my  God, 
that  my  body  is  the  temple  of  the  Holy  Ghost,  and  that  I 
ought  to  preserve  it  pure  from  the  contagion  of  the  world. 
I have  often  exposed  myself  to  sully  it ; perhaps  I have 
even  committed  gi-eat  faults  against  this  virtue  ; perhaps  I 
have  violated  my  vow.  Pardon,  O my  God,  pardon,  through 
the  merits  of  Jesus  Christ,  and  through  the  merits  of  Mary 
immaculate. 

I make  the  resolution  to 


424 


TARTICULAR  EXiVMEN. 


TWO  HUNDKED  AND  SIXTY-SECOND  SUBJECT. 

ON  OBEDIENCE. 

Lord,  wliat  wilt  thou  have  me  to  do  ? — Acts  ix.  6. 

Let  us  adore  our  Lord  subjecting  Himself  to  all  the  or- 
dinances of  the  Law,  and  submitting  in  everything  to  the 
will  of  His  Father,  in  order  to  repair  the  disobedience  of 
our  first  parents  and  its  fatal  consequences. 

Man  had  lost  himself  by  disobeying  God.  Jesus  Christ 
came  to  save  him,  submitting  in  all  things  to  the  will  of 
His  Father.  His  whole  life  was,  we  may  say,  but  one  act 
of  obedience  continually  practised  ; these  words,  he  ivas 
mbject  to  them,'  form  the  history  of  His  first  thirty  years. 
In  a word,  although  He  was  the  Son  of  God,  He  learned 
obedience  by  everything  which  He  suffered  :2  and  it  is  to 
honor  and  to  imitate  this  sublime  obedience  of  Jesus 
Christ,  that  the  founders  of  religious  orders  have  desired 
that  their  spiritual  children  should  make  an  especial  profes- 
sion of  the  practice  of  this  virtue. 

Let  us  examine  now  if  we  have  entered  on  this  road  to 
sanctification.  Have  we  obeyed  God,  by  observing  His  com- 
mandments, and  the  church  which  governs  us  in  His  name  ? 
Have  we  obeyed  those  who  are  over  us  ? Have  we  obeyed, 
in  a spirit  of  faith  through  love  for  God,  and  in  union 
with  J-esus  Christ  our  Divine  Master  ? Have  we  obeyed, 
in  everything,  in  what  has  been  repugnant  to  us,  as  well 
as  in  what  was  conformable  to  our  inclinations? 

Have  we  understood  this  beautiful  saying  of  St.  Paul:  He 
humbled  Himself,  becoming  obedient  unto  death,  even  to  the 
death  of  the  cross  ? Phil.  ii.  8. 

Pause. 

Act  of  Contrition. — I have  had  the  courage  to  promise 
obedience,  I have  recognized  that  I could  do  nothing  bet- 

‘ St.  Luke  ii.  51.  ^ Heb.  v.  8. 


NECESSITY  OF  OBEDIENCE. 


425 


ter  to  assure  my  salvation,  and  nevertheless,  what  faults 
have  I not  to  reproach  m^^self  with  on  a subject  so  impor- 
tant ! Ah ! Lord,  deign  to  have  pity  on  me,  and  23ardon 
me,  by  the  merits  of  Jesus  Christ,  and  through  the  inter- 
cession of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  SIXTY-THIRD  SUBJECT. 

NECESSITY  OF  OBEDIENCE. 

He  that  heareth  you,  heareth  Me,  and  he  that  despiseth  you,  despiaeih 
Me.— St.  Luke  x.  16. 

Let  US  adore  our  Lord,  teaching  us  by  His  conduct  and 
by  His  words,  in  what  manner  we  are  bound  to  obey  those 
who  are  given  to  us  for  superiors,  and  let  us  not  forget 
that  man,  having  lost  himself  by  his  disobedience,  can  save 
himself  only  by  his  obedience  and  submission,  and  that 
everything  makes  this  virtue  an  indispensable  duty  for 
him. 

In  a family, there  must  needs  be  a master;  in  an  army, 
a general ; in  a State,  a ruler  ; in  a communitj^a  superior. 

Where  everybody  aspires  to  command,  and  no  one  is 
willing  to  obey,  there  is  disorder,  there  is  anarchy,  God 
withdraws,  virtue  disappears,  and  the  vices  alone  remain. 

It  is  altogether  different  where  obedience  exercises  her 
sweet  influence  ; each  one  takes  his  place,  each  member 
contributes  to  the  prosperity  of  the  whole  body;  the  supe- 
riors command,  the  inferiors  obey;  good  is  done  with  joy 
and  edification ; peace  reigns ; contentment  is  manifest  in 
every  countenance,  and  spreads  over  all  hearts ; the  mer- 
its of  each  one  are  daily  augmented  ; concord  is  strength- 
ened more  and  more  ; society  is  consolidated  ; its  founda- 
tions become  immovable.  And,  in  truth,  what  could  de- 
stroy a religious  order  thus  organized?  It  is  invulnerable. 
What  enemy  could  possibly  penetrate  its  ranks  to  disunite 


42C 


PARTICULAR  EXAMEN. 


tli6  members  ? vTnion  gives  strength  r bnt  no  virtue  con- 
tributes more  '^"erfully  to  render  this  union  indissoluble 
than  perfect  obedience. 

Let  us  see  now  how  we  have  put  in  practice  this  excel- 
lent m«ans  of  perfection.  Do  we  practice  obedience  with 
exactness,  with  constancy,  v/ith  perseverance  ? 

Does  this  obedience  cause  us  to  enter  into  the  designs 
of  God  upon  us,  and  are  we  deeply  impressed  by  these 
words:  “Not  serving  to  the  e3^e,  as  it  were  pleasing  to  men, 
but  as  the  servants  of  Christ,  doing  the  will  of  God  from 
the  heart : with  a good  will  serving,  as  to  the  Lord  and 
not  to  men. — Eph.  v.  67.” 

Pause. 

Act  of  Contrition. — Ah,  Lord,  if  I had  always  been 
truly  impressed  by  this  holy  exhortation  of  Thy  apostle, 
there  would  not  have  been  such  great  omissions,  such 
great  faults  in  my  life ; I should  not  have  taken  such  un- 
happy steps,  outside  the  path  of  perfection  ; but  blind  that 
I have  been,  I have  often  preferred  my  will  to  Thine,  O 
my  God.  Pardon  me,  O my  good  Eather,  by  the  merits 
of  Jesus  Christ,  and  by  the  intercession  of  Mary,  Thy  most 
humble  and  most  faithful  servant. 

I make  the  resolution  to 


TWO  HUNDRED  AND  SIXTY-FOURTH  SUBJECT. 

ADVANTAGES  OF  OBEDIENCE. 

My  meat  is  to  do  the  wUl  of  Him  that  sent  me ; that  I may  perfect  His 
work. — St,  John  iv.  34. 

Let  US  adore  our  Lord,  teaching  us,  by  his  conduct  in 
regard  to  Mary  and  to  Joseph,  to  become  perfectly  obe- 
dient. All  men,  it  is  true,  are  subject  to  obedience  ; no 
one  can  flatter  himself  to  do  always,  and  in  all  things,  his 
own  will ; but  all  have  not  the  merit  of  obedience,  because 


ADVANTAGES  OF  OBEDIENCE.  427 

many  do  not  obey  for  the  sake  of  God,  with  the  sole  de- 
sire of  pleasing  Him. 

He  has  not  the  merit  of  obedience  who  obeys  only 
through  necessity,  through  interest ; who  sees  only  man 
in  him  who  commands  ; who  submits  only  through  neces- 
sity; who  does  so  without  a motive  of  faith,  without  taking 
into  account  the  submission  he  owes  to  God  in  his  person. 

It  is  not  so  with  the  good  religious  ; it  is  God  whom  he 
obeys  ; it  is  to  please  Him  that  he  acts,  that  he  goes  and 
comes,  that  he  exercises  a certain  employment,  that  he 
lives  in  a certain  place  ; it  is  for  the  sake  of  God  that  he 
submits  his  will  and  his  judgment ; it  is  to  imitate  Jesus 
Christ,  his  divine  Master,  and  to  become  like  to  Him.  For 
him  man  is  but  the  medium  ; he  is,  as  it  were,  the  speak- 
ing trumpet,  through  which  the  will  of  God  is  made  known 
to  him.  O,  how  great  then  is  this  obedience ! How  noble 
it  is ! how  elevated  it  is ! How  meritorious  it  is  ! 

A voice  has  made  itself  heard  in  the  ears  of  the  good 
religious  ; it  is  the  voice  of  God  ; a hand  indicates  to  him 
the  act  he  ought  to  do,  the  path  he  ought  to  follow  ; it  is 
the  hand  of  God  ; an  order  reaches  him  ; it  is  the  order 
of  God,  it  is  God  who  gives  it  to  him ! 

The  less  worthy  the  instrument  is,  the  more  merit  has 
his  obedience ! Thus  it  is  with  reason  that  the  Holy  Ghost 
assures  us  that  An  obedient  man  shall  speak  of  victory,^  be 
cause  he  submits  his  inclinations  to  his  reason,  and  his 
reason  to  faith  and  grace.  Ho  we  value  obedience  according 
to  this  standard?  Ho  we  consider  that  obedience  should 
not  refer  to  man  but  to  God  ? It  is  Jesus  Christ  himself 
who  tells  us,  He  that  heareth  you  heareth  me. — St.  Luke 
X.  16. 

Pause. 

Act  of  Contrition. — By  a faithful  obedience  I should 
have  rendered  myself  like  to  thine  adorable  Son,  O my 


Prov.  xxi.  28. 


428 


PARTICULAR  EXAMEN. 


God,  and  have  acquired  many  merits  ; but  far  from  that  I 
have  wished  to  direct  m^^self,  and  to  be  my  own  guide. 
What  blindness!  Pardon  me,  Lord,  through  the  merits 
of  that  sweet  Saviour,  and  through  the  intercession  of 
Mary,  His  most  holy  Mother. 

I make  the  resolution  to 


TWO  HUNDKED  AND  SIXTY-FIFTH  SUBJECT. 

THREE  DEGREES  OF  OBEDIENCE. 

I came  down  from  heaven,  not  to  do  mine  own  will,  but  the  wiU  of  Him 
that  sent  me. — St.  John  vi.  33. 

Let  US  adore  our  Lord,  rendering  himself  obedient  unto 
death,  and  to  the  death  of  the  cross,’  and  let  us  see  if  wq 
have  imitated  Him,  in  the  submission  which  he  had  to  the 
orders  of  His  Father. 

Obedience  is  divided  into  three  classes  : obedience  of 
action,  obedience  of  will,  obedience  of  judgment. 

Obedience  of  action  consists  in  simply  doing  what  is 
commanded,  and  because  it  is  commanded. 

Obedience  of  will,  consists  not  only  in  doing  the  action 
commanded,  but  in  doing  it  cheerfully,  and  with  a good 
and  entire  will,  without  examination,  and  without  having 
regard  to  the  repugnance  which  one  might  feel. 

Obedience  of  judgment  consists  in  persuading  ourselves 
very  intimately,  that  the  thing  commanded  is  for  us  the 
most  meritorious,  most  befitting,  most  perfect,  and  most 
conformable  to  the  designs  of  God  in  our  regard. 

In  order  to  enter  into  the  spirit  of  obedience,  have  we 
done  exactly  what  was  commanded  us,  have  we  done  it  for 
the  sake  of  God,  and  solely  to  please  him?  Have  we 
obeyed  in  the  thought  that  we  could  do  nothing  better, 
since  we  are  obeying  God  himself,  who  can  assuredly  dis- 
pose of  us  as  seems  to  him  good  ? Have  we  obeyed  with 


THREE  DEGREES  OF  OBEDIENCE. 


429 


faith,  closing  the  eyes  of  our  judgment  on  whatever  there 
might  be  defective  and  disagreeable  in  the  command,  being 
persuaded  that  obedience  is  never  more  meritorious  than 
when  we  obey  despite  our  greatest  repugnances  ? Do  we 
comprehend  the  dignity,  the  elevation  of  su?h  a sentiment  ? 

No  ; it  is  not  a man,  it  is  not  a monarch,  it  is  not  even 
the  sovereign  pontiff  whom  we  obey  ; it  is  God  himself, 
since  it  is  written,  he  that  heareth  you,  heareth  me?  The 
truly  obedient  religious  obeys  his  superiors,  despite  the 
contradictions  of  his  mind,  the  opposition  of  his  self-will, 
or  the  vain  fears  of  his  imagination,  and  the  ridiculous 
subterfuges  of  his  self-love. 

Is  it  thus  that  we  obey  ? Are  we  penetrated  by  these 
sentiments,  in  the  practice  of  a virtue,  which  alone,  will  be 
worth  to  us  an  eternity  of  happiness  ? Let  us  often  repeat 
then  with  young  Samuel : Here  am  I,  for  thou  didst  c,all  me. 
To  sustain  ourselves  in  these  noble  sentiments,  which  con- 
stitute the  good  religious,  let  ns  often  reflect  on  this  coun- 
sel, this  commandment  of  the  great  Apostle  : Obey  your 
prelates,  and  he  subject  to  them,  for  they  watch,  as  hei'nj  to  ren- 
der an  account  of  your  souls ; that  they  may  do  this  with  joy 
and  not  with  grief , for  this  is  not  expedient  for  you. — Heb, 
xiii.  17. 

Pause. 

Act  of  Contrition. — By  a perfect  obedience  I might 
have  rendered  myself  like  to  my  divine  model,  and  had  a 
part  in  His  infinite  merits,  and  through  my  fault  for  hav- 
ing too  much  regarded  my  self-love,  my  independence,  I 
have  exposed  myself  to  become  like  to  the  angel  of  dark- 
ness, who  said  'with  pride  : I will  not  serve  !'^  O ! wnac 
fatal  blindness  ! Pardon,  O my  God,  pardon,  by  the  mer- 
its of  Jesus  Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


St.  Luke  X,  16. 


2 Jcr.  i.  J/J, 


430 


PARTICULAR  EX*\MEN. 


TWO  HUNDEED  AND  SIXTY- SIXTH  SUBJECT. 

QUALITIES  OF  OBEDIENCE. 

I seek  not  My  own  will,  but  the  wiU  of  Him  that  sent  Me. — St.  John 

V.  30. 

Let  US  adore  our  Lord  in  tlie  perfect  obedience  which 
He  rendered  to  His  Father,  and  let  us  endeavor  to  enter 
into  His  intentions,  in  order  to  render  our  obedience  more 
worthy  of  an  eternal  recompense. 

To  be  perfect,  obedience  should  be  prompt,  doing  with- 
out examination  what  is  commanded,  quitting  everything 
for  this  purpose  ; it  should  be  indifferent  towards  every- 
thing commanded,  being  persuaded  that  nothing  can  be 
more  perfect  than  that  which  is  ordered  ; it  should  be 
blind,  doing  with  simplicity  whatever  is  commanded,  unless 
it  be  opposed  to  the  commandments  ; apart  from  that,  all 
obedience  examined,  weighed,  reasoned  on,  sold,  so  to  say, 
is  not  a religious  obedience,  but  a slavish  obedience. 

Obedience  should  be  humble  and  respectful  in  regard 
to  superiors,  or  those  who  command  in  their  name  ; they 
hold  in  respect  to  us  the  place  of  God  : it  should  be  can- 
did, doing  what  is  commanded  with  a good  will,  with 
cheerfulness  and  edification,  whatever  repugnance  we  may 
feel  towards  it. 

Obedience  should  be  universal,  embracing  not  only  things 
easy,  convenient,  and  which  please,  but  also  those  more 
difficult,  more  painful,  and  more  opposed  to  onr  inclina- 
tions. • 

It  should  be  permanent,  extending  to  all  times  and  to 
all  places,  when  we  are  old,  as  when  we  are  young ; by  4 

day  and  by  night ; when  we  are  alone,  as  when  we  are  in  i 

community ; in  the  house,  on  a journey ; in  a word,  in 
everything,  everywhere  and  always.  ’ 

Has  our  obedience  these  qualities  ? Can  we  say  with  ^ 
the  great  Apostle  . Lord,  what  wilt  Thou  have  me  to  do 


Acts  ix.  6. 


DEFECTS  IN  OBEDIENCE.  431 

or  like  Samuel : Speak,  Lord,  for  Thy  servant  heareth  ?— 
1.  Kings  iii.  9. 


Pause. 

Act  of  Contrition. — O my  God!  how  many  defects  I 
remark  in  my  obedience  1 How  imperfect  it  is  1 How  de- 
fective it  is ! How  little  it  resembles  that  of  Thy  adorable 
Son  1 Pardon  me,  I pray  Thee,  through  the  merits  of 
that  same  Son,  our  model,  and  through  the  intercession  of 
Mary. 

1 make  the  resolution  to 


TWO  HUNDRED  AND  SIXTY-SEVENTH  SUBJECT. 

DEFECTS  IN  OBEDIENCE. 

Do  ye  all  things  without  murmurings  and  hesitations,  that  you  may  be 
blameless,  and  sincere  children  of  God. — Phil.  ii.  14. 

Let  US  adore  our  Lord,  warning  us  by  St.  Paul,  that 
we  should  obey  as  sincere  children,  and  not  as  slaves, 
whose  obedience  is  always  detective  ; and  to  enter  into 
these  views,  let  us  see  what  are  the  defects  which  we 
ought  to  avoid,  in  the  practice  of  this  virtue. 

The  principal  defects  in  obedience  are,  not  to  have  God 
for  beginning  and  for  end  ; to  consider  only  the  man  who 
commands,  his  good  or  bad  qualities  ; or  not  to  be  suffi- 
ciently prompt  or  exact  in  the  execution  ; to  murmur,  to 
reason,  to  argue,  to  reply,  to  establish  comparisons  be- 
tween what  is  forbidden  to  some  and  permitted  to  others  ; 
or  to  obey  only  by  constraint  and  with  a bad  grace. 

One  would  render  himself  much  more  culpable  if  he 
should  go  so  far  as  to  resist,  to  refuse  to  obey,  especially 
before  his  brothers.  To  act  thus  would  be  to  render  him- 
self guilty  of  a flagrant  violation  of  his  duties  ; it  would 
be  to  attack  the  fundamental  principles  of  his  order,  and 
expose  it  to  ruin ; it  would  be  to  take  upon  himself 


432 


pahticular  exaimen. 


a fearful  res^Donsibility  ; it  would  be  to  profane  \nS  vow  ; it 
would  be  to  render  himself  guilty  of  scandal ; it  would  be, 
fartliermore,  to  render  himself  very  unhappy  even  in  this 
world ; for  with  such  dispositions,  and  a conduct  so  little 
in  harmony  with  his  profession,  life  would  be  truly  insup- 
portable ; in  fine,  it  would  be  destruction,  damnation. 
While  an  obedience,  simple,  exact  and  faithful,  renders 
one  so  contented,  so  happy,  and  becomes  a sweet  assur- 
ance of  eternal  happiness ! 

What  is  our  exterior  conduct  in  the  practice  of  obe- 
dience ? What  are  our  interior  dispositions  ? Do  we 
consider  that  God  demands  everything,  or  will  accept  no-’ 
thing  ? Let  us  meditate  seriously  on  these  words,  which 
the  Prophet  addresses  to  Saul  : Doth  the  Lord  desire  holo- 
causts and  victims,  and  not  rather  that  the  voice  of  the  Lor'd 
should  he  obeyed  — I.  Kings  xv.  22. 

Pause. 

Act  of  Contrition. — My  God  ! I most  humbly  ask  Thy 
pardon  for  the  many  faults  which  I have  committed  against 
holy  obedience ; grant  me  the  grace  to  be  more  faithful  in 
future.  I ask  of  Thee  this  grace,  by  the  merits  of  Jesus 
Christ,  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDKED  AND  SIXTY-EIGHTH  SUBJECT. 

vow  OF  OBEDIENCE, 

Holocausts  for  sin  did  not  please  Thee.  Then  said  I,  Behold,  I come. 
In  the  head  of  the  book  it  is  written  of  me,  that  I should  do  Thy  will,  O 
God.— Heb.  X.  6,  7. 

One  is  not  a religious  simply  because  he  wears  the  habit 
of  an  Institute,  because  he  receive  some  employment  in 
that  Institute,  but  because  of  his  vows,  and  more  especially 
because  of  the  vow  of  obedience  ; for,  as  St.  Thomas  says 


vow  OF  OBEDIENCE. 


433 


it  is  tlie  vow  of  obedience  which  makes  the  religious.  The 
vow  gives  a great  merit  to  him  who  has  pronounced  it ; it 
makes  him  wholly  devoted,  wholly  consecrated  to  God ; 
but  it  imposes  very  great  obligations. 

If  the  novice  is  obliged  to  obey  because  he  wears  the 
habit  of  his  order,  and  would  give  scandal  if  he  were 
wanting  in  submission,  with  much  more  reason  is  he,  who 
is  engaged  to  it  by  vow.  It  is,  indeed,  to  him  that  the 
Holy  Spirit  addresses  these  words  : If  thou  had  vowed  any- 
thing to  God,  defer  not  to  pay  it,  for  an  uy  faithf  ul  and  foolish 
promise  displeaseth  Him. — Eccl.  v.  3. 

Is  it  thus  that  we  have  regarded  the  vow  of  obedi- 
ence ? Have  we  comprehended  that,  having  bound  our- 
selves by  this  vow,  we  should  be  perfectly  submissive  to 
our  superiors  and  to  our  rules  ? Have  we  fulfilled  this 
engagement  ? Have  we  obeyed  in  everything,  despite  our 
repugnance,  and  the  opposition  of  nature  ? Have  we 
obeyed  at  all  times  and  in  all  places  ? 

Have  we  comprehended  how  serious  the  violation  of  our 
vow  of  obedience  would  be,  the  ivrong  we  should  do  our- 
selves by  failing  in  it,  and  the  scandal  we  shouM  give 
our  brothers  ? Are  we,  on  this  subject,  in  the  disposition 
in  which  St.  Paul  found  himself  when  he  said  : Lord,  ivhat 
wilt  Thou  have  me  to  do  ? — Acts  ix.  6. 

Pause. 

Act  of  Contkition. — O my  God  ! how  far  removed  do  I 
see  myself  from  that  spirit  of  obedience  which  makes  a reli- 
gious according  to  Thy  heart ! I regret  bitterly  the  faults 
I have  committed  against  the  rules,  and  against  the  virtue 
of  obedience.  And  since  Jesus  my  Saviour  has  given  me 
the  example  of  it,  I desire  henceforth  to  imitate  Him,  in 
a way  as  perfect  as  shall  be  possible  to  me.  I ask  this 
grace  of  Thee,  through  the  intercession  of  the  most  Hol^J 
Virgin,  and  of  St.  Joseph,  perfect  models  of  this  virtue. 

I make  the  resolution  to 


434 


PAETICUIAR  EXAMEN. 


TWO  HUNDRED  AND  SIXTY-NINTH  SUBJECT. 

ON  PERMISSIONS. 

Make  the  way  known  to  me  wherein  I should  walk.— Ps.  cxliii,  8. 

Let  US  adore  our  Lord  Jesus  Christ  in  His  perfect  sub- 
mission to  Mary  and  to  Joseph,  and  let  us  endeavor  to 
enter  into  His  holy  dispositions,  in  submitting  all  our 
works  to  obedience  ; persuaded,  that  everything  which  is 
done  with  permission,  is  done,  ordinarily,  with  blessing 
and  with  merit. 

That  granted,  let  us  consider  that,  to  advance  in  virtue 
and  have  the  merit  of  our  acts,  of  our  sufferings,  of  our  sac- 
rifices, we  should  do  nothing  without  permission,  not  even 
the  most  ordinary  things,  unless  they  are  clearly  implied  by 
the  duties  of  our  position ; for  it  is  particularly  in  this 
that  we  i^rove  our  delicacy  of  conscience,  and  the  desire 
we  have  to  please  God. 

To  act  without  permission,  to  take  any  measure  without 
asking  counsel,  through  fear  of  being  refused,  deterred, 
opposed  in  our  designs,  is  a direct  violation  of  obedience. 
It  is  to  do  our  own  will,  it  is  to  introduce  a bad  spirit 
into  our  order,  it  is  to  expose  ourselves  to  disagreeable 
consequences. 

To  ask  permission  by  hints,  by  covert  words,  in  obscure 
terms,  and  as  if  one  was  afraid  of  being  understood,  this 
is  not  a willingness  to  obey.  To  return  repeatedly  to  the 
charge,  to  solicit  again  and  again,  this  is  to  extort,  rather 
than  to  obtain.  To  deprive  ourselves  of  what  we  need, 
rather  than  ask  for  it,  this  is  not  a virtue,  it  is  an  act  of 
liride. 

Neither  should  we  give  to  a permission  more  extent  than 
it  has,  either  for  the  time,  the  places,  or  the  circum- 
stances. Finally,  when  we  ask  a permission,  we  should 
put  ourselves  in  the  disposition  to  receive  a refusal ; for 


TACIT  PERMISSIONS. 


435 


the  Superiors  cannot  and  ought  not  to  grant  all  the  per- 
missions which  are  asked  of  them. 

What  is  our  conduct  in  this  respect  ? How  do  we  ask 
for  permissions?  How  do  we  use  them?  Do  we  not  pass 
lightly  over  so  important  a point,  or  do  we  endeavor  to 
enter  into  the  views  of  Him,  of  whom  the  Prophet  speaks 
in  these  terms  : Behold,  I come  ; in  the  head  of  the  hook  it  is 
written  of  Me,  that  I should  do  Thy  will : 0 My  God,  I have 
desired  it,  and  Thy  law  in  the  midst  of  My  heart  ?— Ps.  xxxix.  8. 

Pause. 

Act  of  Contrition. — How  little  zeal  I have,  O my  God, 
for  my  perfection ! I could  continually  augment  my  merits 
by  submitting  all  my  works  to  an  exact  obedience,  and  in 
consequence  of  my  lukewarmness,  and  of  my  negligence. 
I act  often  independently,  and  without  permission  ! Par- 
don me.  Lord,  by  the  merits  of  Jesus  Christ  and  the  in- 
tercession of  Mary. 

I make  the  resolution  to 


TWO  HUNDKED  AND  SEVENTIETH  SUBJECT. 

SUPPOSED,  OR  TACIT  PERMISSIONS. 

There  is  a way  which  seemeth  just  to  a man,  but  the  ends  thereof  lead 
to  death.— Prov.  xiv.  12. 

It  may  happen  that  a religious  finds  himself  in  circum- 
stances which  he  could  not  foresee,  and  which  may  be  so 
urgent  as  not  to  be  deferred.  In  that  case,  the  inferior 
who  cannot  await  the  response  of  his  superior,  should 
examine  if  the  matter  in  question  is  not  opposed  to  the 
spirit  of  his  profession  ; whether  the  superior,  if  he  were 
present,  would  give  him  permission  to  act.  He  should 
even  ask  counsel,  and  make,  as  far  as  possible,  only  a con- 
ditional decision,  and  conduct  himself  with  the  greatest 
caution — afterwards  notifying  the  superior  of  it. 

It  is  not  so  in  regard  to  what  we  may  foresee,  to  what  can 


436 


PARTICULAR  EXAMEN. 


be  deferred,  or  for  which  we  can  obtain  a respite  ; in  this 
case,  to  act  independent!}^  is  to  fail  in  our  duty.  The  pur- 
chase, the  exchange,  the  disposal  of  a piece  of  furniture, 
should  never  enter  into  the  siij^position  of  a tacit  permis- 
sion ; much  less,  if  the  question  relates  to  a piece  of  real 
estate.  It  should  be  the  same  with  repairs  or  changes  to 
be  made  in  a house,  in  a school,  etc. 

He  would  be  very  guilty,  who,  fearing  he  would  not  be 
favorably  listened  to,  should  refrain  from  asking  permis- 
sion, or  should  only  ask  it  after  he  had  so  far  pledged  j 
himself,  that  the  superiors  would  be  obliged  to  yield.  j 

Such  conduct  would  be  a principle  of  destruction  to  the  ' 

order ; a sort  of  revolt  against  authority  ; a real  scandal  ' 
to  all  who  should  have  cognizance  of  it ; while  it  would  ; 
always  bring  disagreeable  consequences  to  its  author,  and  be 
a burthen  on  his  conscience. 

"What  is  our  conduct  in  this  regard?  Would  we  wish 
to  merit  the  reproach  which  our  Lord  addressed  to  the 
Jews  : Why  tempt  ye  Me ; why  seek  you  to  circumvent  Me? 

— St.  Luke  xx.  23. 

Pause. 

Act  of  Contrition. — What  need  I have  of  a spirit  of 
faith,  O my  God,  to  guide  me  in  the  diverse  circumstances 
of  my  life  ! But  alas  1 instead  of  consulting  Thee,  of  ex- 
amining what  would  be  most  agreeable  to  Thee,  I have  often 
determined  for  myself,  I have  followed  the  inclinations  of 
nature.  Pardon,  O my  God,  pardon  this  want  of  respect 
for  Thine  adorable  will.  I ask  of  Thee  this  pardon  by  the 
merits  of  Jesus  Christ  and  the  intercession  of  Mary. 

I nuike  the  resolution  to 


vow  OF  STABILITY. 


43T 


TWO  HUNDEED  AND  SEVENTY-FIEST  SUBJECT. 

vow  OF  STABILITY. 

Be  thou  faithful  unto  death,  and  I will  give  thee  the  crown  of  life.— 
Apoc.  ii.  1^. 

Let  us  adore  the  spirit  of  our  Lord,  speaking  to  us  of 
the  advantages  of  perseverance,  and  let  us  see  the  wrong 
he  would  do  to  himself  who,  after  having  pronounced  the 
vows,  should  not  persevere,  should  not  observe  his  vow  of 
stability. 

To  use  his  own  goods,  or  those  of  the  community,  with- 
out permission,  and  after  having  made  vows,  is  a great 
evil.  To  follow  the  caprices  of  his  self-will,  is  to  violate 
the  vows  of  obedience  ! But  to  fail  in  the  vow  of  stabilit}^ 
to  quit  his  vocation  despite  the  vow  he  has  made  to  perse- 
vere in  it,  is  to  violate  all  his  vows  at  once,  to  trample  them 
all  under  foot ; it  is  to  commit  a crime  so  much  the  greater, 
and  more  enormous,  as  it  is  alwa^^s  voluntary. 

And,  in  truth,  one  may  be  surprised  into  failings  rela- 
tive to  other  vows  ; but  the  withdra^val,  the  apostasy,  is 
always  prepared,  premeditated,  pre-arranged. 

He  has  permitted  some  worldly  thought  to  reign  in  his 
mind  ; a bad  root  sprung  up  in  his  heart,  and  instead  of 
combating  it,  denouncing  it  simply  and  frankly  to  his 
spiritual  director,  he  has  concealed  it,  he  has  fostered  it, 
he  has  cherished  it,  he  has  allowed  it  to  spread,  to 
strengthen,  and  it  has  overcome  him.  Afterwards  come 
distastes,  ennui,  drynesses,  remissness  in  his  conduct,  con- 
temj^t  for  little  observances,  negligence  in  his  prayers,  in 
his  meditations,  etc.,  etc. 

At  length,  the  evil  can  no  longer  remain  hidden  ; he  al- 
leges a thousand  pretexts,  all  equally  devoid  of  reason  and 
of  good  faith.  He  is  not  called  ; he  never  had  a vocation  ; 
he  did  not  wish  to  engage  himself ; he  wdslies  to  ernbracte 
another  state  of  life  ; his  family  have  a claim  on  him.  He 
alleges  a depreciation  of  ability,  an  assumed  humility, 


438 


TAETICULAR  EXAMEN. 


and  a thousand  other  motives,  each  equally  futile.  He 
will  forget  but  one  thing — namely,  that  he  has  taken  the 
vows. . 

Ah,  if  even  the  devil,  the  world,  and  the  flesh  should 
combine  to  attack  us  thus,  let  us  raise  our  w^eak  hands 
and  strengthen  our  feeble  knees,  and  walk  with  a firm  step 
in  the  right  way."*  Let  us  apjjly  efficacious  remedies  to  so 
great  a malady ; let  us  begin  by  making  it  known  to  the 
spiritual  physician  ; let  us  hide  nothing  from  Him. 

Let  us  pray,  and  let  us  watch  ; let  us  pray,  that  we  may 
obtain  the  strength  and  courage  of  which  we  have  so  much 
need  ; let  us  watch  over  our  minds,  over  our  hearts,  over 
our  senses  ; let  us  break  asunder  every  attachment,  every 
tie  ; let  us  cut  to  the  quick  every  bad  habit. 

Let  us  seek  once  more  a remedy  for  this  evil  in  the 
practice  of  the  rules,  in  prayer,  in  meditation,  in  the  mor- 
tification of  our  faculties  and  of  our  senses,  and,  above  all, 
in  self-abnegation. 

Let  us  make,  if  necessary,  a se/ious  review  of  our  con- 
science ; let  us  go  back  to  the  epv:>ch  of  our  remissness,  to 
the  beginning  of  our  resistance  to  grace,  and  remorse 
of  conscience. 

Let  us  examine  what  is  our  conduct  with  regard  to  per- 
severance. Have  we  not  a fear  of  this  menace  ; I wiU 
come  to  thee,  anc  will  move  thy  candlestick  out  of  its  place  ; 
and  put  another  there.^  Let  us  think  of  these  words  of 
St.  Paul : Do  not  therefore  lose  your  confidence,  which  hath  a 
great  reward. — Heb.  x.  35. 

Pause. 

Act  of  Contrition. — It  is  not  enough,  O my  God,  to  per- 
severe in  my  vocation,  I must  also  persevere  in  the  good 
works  which  it  requires  of  me,  in  fervor,  in  piet}^ ; and  this 
is,  unhappily,  what  I have  net  done.  The  more  I advance 
in  age,  the  less  I advance  in  virtue,  notwithstanding  the 
’ Apoc.  ii.  5. 


PERSEVERANCE  IN  ONE’s  VOCATION. 


439 


innumerable  j^races  with  which  Tliou  dost  favor  me  each 
day.  Pardon  me  this  negligence,  this  abuse  of  Thy 
graces,  and  grant  tliat  may  I profit  better  by  them  in  future  ; 
I ask  this  of  Thee  by  the  merits  of  Jesus  Christ,  and  the 
intercession  of  the  Most  Holy  Virgin. 

I make  the  7’esolution  to 


TWO  HUNDRED  AND  SEVENTY-SECOND  SUBJECT. 

PERSEVERANCE  IN  ONe’s  VOCATION. 

Will  you  also  go  away?— St.  John  vi.  68. 

I believed,  and  I have  been  forced  to  believe,  for  many 
reasons,  that  God  has  called  me  where  I am  ; that  He  has 
here  fixed  my  place  ; that  He  has  put  me  in  the  road 
which  ought  to  conduct  me  to  salvation. 

He  has  spoken  ; I have  heard  Him  ; I have  obeyed  Him  ; 
I have  come  where  I am  ; I have  remained  here  faithful 
to  Him  ; I have  even  found  pleasure,  above  all  when  I have 
been  fervent.  I am  then  where  God  wills  me  to  be  ; I ought 
to  remain  in  it,  to  be  fixed  and  faithful  in  it ; to  be  attached 
to  it ; to  love  the  place,  notwithstanding  the  disgusts,  and 
the  contradictions  I may  experience  in  it.  I ought  to  per- 
severe in  it,  in  body,  in  mind,  in  will,  and  in  heart. 

I should  avoid  all  that  might  be  an  obstacle  to  my  per- 
severance, as  voluntary  faults,  intercourse  with  the  world, 
visits  uselessly  received  or  returned,  immodesty  of  the 
eyes,  and  all  the  other  defects  capable  of  causing  me  to 
lose  the  taste  for  my  vocation,  by  making  me  lose  the  spirit 
of  God. 

I should  even  beware  of  every  thought  which,  under 
pretext  of  a greater  good,  w’ould  lead  me  to  lose  my  voca- 
tion. Little  does  it  matter  to  Satan,  provided  he  obtains 
dominion  over  the  heart ; he  will  know  well,  at  a later 
period,  to  put  other  means  in  play,  to  reach  his  ends,  and 
destroy  the  soul. 


m 


PARTICULAR  EX.\MEN. 


I ought  to  do  and  to  practice  all  that  is  capable  of  con- 
finning  this  vocation,  which  appeared  to  me  so  excellent, 
and  which  must  be  so  glorious  in  eternit}^  I ought  tlien 
to  be  faithful  to  grace,  and  to  oppose  courageously  the 
impulses  of  my  corrupt  nature. 

In  order  to  imeserve  my  vocation,  I ought  to  be  faith- 
ful in  little  things  ; to  be  obedient,  sincere  in  all  my  rela- 
tions with  my  superiors  ; I ought  to  be  assiduous,  and  ap- 
ply earnestly  to  all  the  exercises  of  the  community  ; to  ac- 
quit myself  conscientiously,  and  in  a sj^irit  of  faith,  in  all 
the  employments  with  which  I am  entrusted.  I ought, 
above  all,  to  frequent  the  sacraments  with  all  the  res^^ect 
and  all  the  piety  which  that  great  act  requires. 

If  I desire  to  i^ersevere,  I should  have  an  extreme  care 
to  make  known  everything  which  passes  in  me.  The  most 
dangerous  snare  which  Satan  can  lay  for  a religious  is  to 
lead  him  to  keep  secret  on  what  occurs  on  this  subject. 

Let  us  see  now  if  we  are  in  these  dispositions  in  regard 
to  perseverance  ; and  in  order  to  return  to  them  if  we  have 
left  them,  let  us  think  on  these  words  of  our  Divine  Mas- 
ter : No  man  putting  his  hand  to  the  plough  and,  looking  hack 
is  fit  for  the  Kingdom  of  God,^  but  on  the  contrary.  He  that 
shall  persevere  to  the  end^  he  shall  he  saved.  — St.  Matt. 
xxiv.  13. 

Pause. 

Act  of  Contrition. — I know  perfectly,  O my  God,  that 
it  is  only  by  perseverance  I can  obtain  the  victory,  and 
that,  to  secure  perseverance,  I must  be  faithful  to  m}^  du- 
ties ; and  nevertheless  I have  not  been  so  ; far  from  it  ; 
1 have  but  too  often  omitted  what  thou  hast  commanded 
me  by  my  rules,  and  dared  to  do  what  they  forbade  me. 
Acknowledging  my  errors,  I most  humbly  ask  Thy  pardon, 
by  the  merits  of  Jesus  and  by  the  intercession  of  Mary. 

1 make  the  resolution  to 


^ St.  Luke  ix.  62. 


RENOVATION  OF  VOWS. 


441 


TWO  HUNDKED  AND  SEVENTY-THIRD  SUBJECT. 

KENOVATION  OF  VOWS. 

Be  renewed  in  the  spirit  of  your  mind ; and  put  on  the  new  man,  who  is 
created  in  justice  and  holiness  of  truth. — Eph.  iv.  23. 

Let  us  adore  the  spirit  of  our  Lord,  exhorting  us  by  the  . 
mouth  of  St.  Paul,  to  renew  ourselves  without  ceasing  in 
the  spirit  of  our  vocation,  and  let  us  examine  whether  we 
have  followed  this  counsel.  When  some  act  on  our  part 
has  procured  for  us  any  notable  advantage,  we  like  to 
recall  it  to  our  remembrance  ; we  speak  of  it  with  plea- 
sure, and  it  would  be  our  happiness  to  find  ourselves  in  a 
position  to  repeat  it.  It  is  thus  that  a courtier  ceases  not 
to  say  and  to  repeat  to  his  sovereign  that  he  is  entirely 
devoted  to  him,  that  he  is  all  his  in  life  and  in  death. 

It  would  be  the  same  with  us  in  regard  to  our  vows,  if 
we  could  appreciate  their  value  ; we  would  speak  of  them, 
we  would  glory  in  them,  before  God  and  men  ; we  would 
love  to  renew  these  holy  engagements,  not  only  at  the 
periods  fixed  by  the  rules,  but  also  each  time  that  we 
should  be  tempted  against  the  obligations  they  impose  ; 
and,  above  all,  at  each  communion,  to  show  how  happy 
we  are  at  having  pronounced  them.  We  should  renew 
them,  to  obtain  pardon  for  the  failings  of  which  we  may 
have  rendered  ourselves  guilty;  we  should  renew'  them, 
to  obtain  grace  to  be  more  faithful  to  them  in  future. 

Is  it  thus  that  we  act  ? Do  we  show  by  our  words  and 
our  works  how  happy  we  are  in  having  consecrated  our- 
selves to  God  by  these  vows?  Do  we  study  the  sense  of 
the  promise  that  we  have  made,  to  procure  the  gloiy  of 
God  as  much  as  is  possible  to  us  ? Do  we  endeavor  to 
put  this  in  practice  ? Do  we  enter  into  the  sentiments  of 
David,  when  he  said  : I opened  my  mouth  and  panted,  be- 
cause I longed  for  Thy  commandments, — Ps,  cxviii.  131. 


442 


PARTICULAE  EXAMEN. 


Pause. 

Act  of  Contrition. — If  I had  well  appreciated  the  im- 
portance of  my  engagements,  and  how  advantageous  they 
are  to  me,  I should  be  happy  to  renew  them  often,  and 
with  fervor  ; all  my  important  actions  would  have  been  so 
many  acts  of  renewal,  because  they  would  have  been  done 
in  the  spirit  of  my  vows  ; and  I have  not  done  this,  either 
through  negligence  or  indifference.  Deign  to  pardon  me, 
O my  God,  through  the  merits  of  Jesus  Christ  and  through 
the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDEED  AND  SEVENTY-FOURTH  SUBJECT. 

REMEMBRANCE  OF  THE  VOCATION  ; OF  TAKING  THE  HABIT:  AND  OF 
MAKING  THE  VOWS. 

Be  not  afraid  to  be  justified,  even  to  death,  for  the  reward  of  God  con- 
tinueth  forever. — Eccles.  xviii.  22. 

There  are  epochs  in  our  life  which  have  vividly  im- 
pressed us,  and  the  remembrance  of  which  may  be  equally 
very  salutary  to  us  ; such  are  those  of  our  entrance  into 
religion,  of  our  taking  the  habit,  of  our  making  the  vows. 

There  was  a day  in  our  past  life  on  which,  in  conse- 
quence of  certain  circumstances,  of  certain  events,  it  came 
into  our  thoughts  to  withdraw  from  the  world,  in  order  to 
be  able  more  surely  and  more  easily  to  work  out  our  sal- 
vation. This  thought  led  us  to  take  the  steps  necessary 
to  obtain  our  admission,  and  having  obtained  it,  we  pre- 
sented ourselves  with  joy  before  the  community.  After 
some  time  of  trial,  we  demanded  the  holy  habit,  and  what 
was  our  joy  to  see  ourselves  admitted,  to  clothe  ourselves 
with  it ! Let  us  recall  with  what  care  we  prepared  our- 
selves for  this  pious  ceremony;  serious  examinations  on 
our  vocation,  general  confession,  prayers,  meditations, 
mortifications,  all  were  employed  to  render  us  worthy  of 


EEMEMBRANCE  OF  THE  VOCATION. 


443 


it.  When  interrogated  on  our  dispositions  and  on  the 
divers  points  of  our  rule,  we  replied  with  firmness  that  we 
were  convinced  of  the  truth  of  our  vocation,  and  that  we 
desired  to  fulfill  faithfully  all  its  duties.  Our  responses 
were  frank  and  sincere,  because  such  was  our  conviction. 

A little  time  after,  we  had  the  desire  to  make  still  one 
step  farther,  and  to  pronounce  the  first  vows  ; we  made 
solicitations  to  obtain  this  favor,  and  Ave  consented  to 
pass  through  all  the  trials  customary  in  such  circum- 
stances. This  is  not  all ; we  have  renewed  these  vows  ; 
we  have  asked  ; we  have  made  our  profession. 

Behold  for  us  epochs  of  happiness,  epochs  which  Avill 
constitute  our  glory  during  all  eternity,  if  we  be  faithful. 
Ah!  if  the  devil,  the  world,  the  flesh,  should  say  to  us 
that  all  that  is  of  no  importance,  that  it  was  done  without 
design  on  the  side  of  Providence,  and  without  vocation 
on  our  part,  let  us  respond  to  them  that  it  is  an  error,  a 
pernicious  falsehood  ; that  we  have  been  called,  that  we  are 
still,  and  that  we  wish  to  persevere. 

Is  it  thus  we  act  in  our  sufferings,  our  trials,  our  anxieties  ? 
Let  us  recall  those  happy  days,  those  moments  of  vehe- 
ment desires  of  success  in  which  we  waited  with  impa- 
tience a response  of  admission  to  the  noviciate,  our  en- 
trance into  the  house  of  the  Lord,  our  taking  the  habit, 
our  first  communion  with  this  precious  habit  of  religion, 
our  vows,  our  profession,  etc.,  etc. 

Yes,  let  us  recall  these  pious  recollections,  and  let  us 
not  forget  that  our  soul  purified  by  penance,  and  fortified 
by  the  Holy  Eucharist,  spoke  then  the  language  of  the 
Holy  Ghost  which  was  in  her.  Let  us  think  seriously  of 
it,  and  then  our  fervor  will  be  renewed,  our  courage  Avill 
revive,  our  good  will  will  find  again  all  its  energy;  and,  in 
order  to  reanimate  ourselves,  let  us  think  of  these  words 
of  St.  Paul:  I pursue  towards  the  mark,  for  the  prize  of  the 
supernal  vocation  of  God  in  Christ  Jesus. — Phil.  iii.  14. 


444 


PARTICULAR  EXAMEN. 


Pause. 

Act  of  Contrition. — The  means  of  salvation  which  Thou 
hast  given  me,  O my  God,  and  which  Thou  dost  still  give 
me  every  day,  are  a very  sensible  proof  of  Thy  love  for 
me  ; but  the  abuse  I have  made  of  them  is  well  calculated 
to  cover  me  with  confusion ! Therefore  it  is  that  with  all 
my  heart  I ask  Thy  forgiveness,  by  the  merits  of  Jesus 
Christ,  and  the  intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  SEVENTY-FIFTH  SUBJECT 

OUR  DUTIES  TOWARDS  JESUS  CHRIST. 

Lord,  to  whom  shall  we  go  ? Thou  hast  the  words  of  eternal  life. — St. 
John  vi.  69. 

If  I owe  all  to  God  for  having  created  me,  what  do  I 
not  owe  to  Jesus  Christ  for  having  redeemed  me,  for  hav- 
ing endured  so  many  hardships,  undergone  so  many  labors, 
for  having  prayed  and  wept  for  me,  for  having  suffered 
persecutions,  contempt,  injuries,  blows,  and  buffets,  and, 
above  all,  for  having  immolated  Himself  on  the  cross  in 
order  to  save  me? 

And  I,  what  have  I done  for  Him  ? what  have  I suffered? 
How,  and  in  what  manner,  have  I proved  my  gratitude  to 
this  adorable  Redeemer  ? If  any  one  takes  the  least  step 
which  may  be  advantageous  to  me,  I speak  of  him  with 
joy,  I praise  him,  I publish  his  kindness  and  his  good 
qualities  ; this  is  reasonable.  But  who  has  done  me  as 
much  good  as  Jesus  Christ  ? It  was  not  only  a favor  He 
did  me.  He  sacrificed  thirty-three  years  of  His  own  life  for 
me.  It  is  not  merely  a small  advantage  which  He  has  pro- 
cured for  me,  it  is  an  eternity  of  happiness,  if  I am  wil- 
ling to  jjrofit  by  His  lessons.  His  example,  and  His  suffer- 
ings. O,  how  lovable  He  is,  Jesus  my  Redeemer ! how 
charitable  He  is ! I will  make  it  my  joy  to  say  it,  and  still 


TO  KNOW  JESUS  CHRIST. 


445 


to  repeat  it : He  loved  us  even  when  we  ivere  dead  in  sinsf^ 
He  loved  His  own  loho  were  in  the  ivorld,  He  loved  them  unto 
the  end  ! 2 

Considering  all  these  titles,  and  even  a still  greater 
number,  are  we  grateful  to  our  Redeemer  ? Do  we  esti- 
mate what  we  have  cost  Him  ? Do  we  wish  to  do  anything 
for  Him  ; let  us  say  rather  for  ourselves  ? for  He  does  not 
wish  that  we  should  serve  Him  gratuitously  ; He  has 
crowns  for  all,  and  thrones  for  all ; in  a word,  a divine 
happiness,  since  it  will  be  infinite.  Let  us  often  say  then, 
with  St.  Peter  : Thou  art  Christ,  the  Son  of  the  living  God. 
— St.  Matt.  xvi.  16. 

Pause. 

Act  of  Contrition. — My  Saviour  Jesus  Christ,  how  great 
have  been  Thy  kindnesses  to  me  ! Alas ! I have  almost 
measured  my  wickedness  by  this  extreme  goodness.  How 
sorry  I am,  then,  for  having  thus  far  shown  so  little  grat- 
itude ! I ask  Thy  pardon,  by  Thine  own  merits  and  the 
intercession  of  Thy  august  Mother. 

I make  the  resolution  to 


TWO  HUNDRED  AND  SEVENTY-SIXTH  SUBJECT. 

WE  SHOULD  APPLY  OURSELVES  TO  KNOW  JESUS  CHRIST. 

Tliis  is  eternal  life,  that  they  may  know  Thee, and  Jesus  Christ 

whom  Thou  hast  sent.— Sx.  John  xvii.  3. 

To  know  Jesus  Christ,  and  to  believe  in  Him,  is  to  be 
well  persuaded,  and  well  convinced,  that  He  is  the  second 
Person  of  the  adorable  Trinity ; God  from  all  eternity,  as 
the  Father  and  the  Holy  Ghost  ; that  He  w'as  made  man 
in  time,  in  order  to  redeem  us  from  the  slavery  of  sin,  and 
to  merit  for  us  the  graces  of  which  we  have  need,  to  at- 
tain salvation. 

To  confess  Jesus  Christ,  with  the  mouth,  with  the  mind, 
Eph.  ii.  4.  2 St.  John  xiii.  1. 


446 


PARTICULAR  EXAMEN. 


and  with  the  heart,  is  to  confess  openly  His  divine  moral- 
ity, to  believe  firmly  all  that  He  has  taught  and  all  the 
Church  proposes  to  our  belief.  To  confess  Jesus  in  action, 
is  to  take  Him  for  a model,  to  imitate  the  numerous  ex- 
amples He  gave  us  in  His  whole  mortal  life. 

Is  it  thus  we  have  acted  in  regard  to  Jesus  Christ, 
our  Divine  Master  ? Do  we  believe  truly  that  He  is  Grod 
from  all  eternity  ? Do  we  believe  that  He  was  made  man 
in  time,  in  order  to  redeem  us  ? Do  we  believe  that  He 
died  for  us  ? Do  we  believe  that,  at  the  same  time  He 
reigns  in  Heaven,  He  is  present  in  the  most  holy  Sacra- 
ment of  the  Altar  ? Do  we  reflect  that  He  will  one  day 
come  visibly  to  judge  the  living  and  the  dead,  and  to  ren- 
der to  each  according  to  his  works  Do  we  believe  that 
He  is  our  support,  our  all-powerful  Protector,  without 
whom  we  could  do  nothing  ; our  Mediator,  our  Advocate, 
our  Pontiff,  our  Saviour,  our  Redeemer,  our  Pastor,  our 
Master,  our  Model,  the  Lamb  of  God,  the  King  of  Kings, 
the  Lord  of  Lords  ? 

Do  we  acknowledge  Him  for  what  He  is ; that  is  to  say, 
as  God,  eternal,  all-powerful,  immense,  seeing  all  things, 
governing  all  things,  in  a word,  God,  equal  to  the  Father 
and  the  Holy  Ghost  ? That  He  is  the  truth  which  we 
ought  to  believe,  the  life  which  we  ought  to  live,  the  way 
which  we  ought  to  follow  to  reach  Heaven  ? Is  our  faith 
in  Jesus  Christ  vivified  and  sustained  by  the  constant 
practice  of  the  virtues  of  which  this  sweet  Saviour  has 
given  us  such  beautiful  examples  ? Do  we  not  render  it 
sterile  by  a conduct  wholly  opposed  to  the  doctrine  of 
this  Divine  Master  ? Could  St.  Paul  say  of  us  what  he 
wa’ote  to  the  first  faithful,  that  the  just  man  liveth  by  faith  ? 
—Rom.  i.  17. 

Pause. 

Act  of  Contrition. — I should  place  before  every  other 
‘ St.  Matt.  xvi.  27. 


WE  SHOULD  LOVE  OUE  LOED  JESUS  OHEIST.  447 

study  tlie  knowledge  of  Thy  divine  perfections,  of  Thy 
favors  to  me,  Oh  sweet  Jesus!  and  I have  neglected 
this  stud3%  surpassing  all,  to  occupy  myself  with  a thou- 
sand trifles  I I have  studied  the  means  of  rendering  m}’-- 
self  happy  in  this  world,  and  I have  forgotten  to  study 
Th}^  virtues.  Thy  amiabilities  1 Pardon,  O my  Saviour, 
pardon,  by  the  merits  of  Thy  death,  and  by  the  interceS’ 
sion  of  Mary,  Thy  most  holy  Mother. 

1 make  the  resolution  to 


TWO  HUNDRED  AND  SEVENTY- SEVENTH  SUB- 
JECT. 

WE  SHOULD  LOVE  OUR  LORD  JESUS  CHRIST. 

If  any  man  love  not  our  Lord  Jesus  Christ,  let  him  be  anathema.- 
I.  Coe.  xvi.  22. 

Jesus  Christ  having  loved  us  first,^  and  having  loved  us 
to  the  end,=  is  it  not  just  that  we  should  endeavor  to  pay 
Him  in  return  ? and  whom  would  we  love  if  we  loved  not 
Him  ? 

But  let  us  see  how  we  accomplish  this  duty,  and  how  we 
respond  to  His  love  for  us. 

It  was  in  virtue  of  this  immense  and  incomparable  love,^ 
that  this  Divine  Saviour,  the  brightness  of  the  glory  of 
God  His  Father,  descended  even  into  the  depths  of  hu- 
miliation. It  was  in  virtue  of  this  love  that  He  was  born 
in  a stable,  that  He  lived  in  poverty,  and  in  all  the  priva- 
tions which  are  its  consequences. 

It  was  in  virtue  of  this  love  that  He  endured  contempts, 
rebuffs,  injuries  the  most  outrageous. 

It  was  in  virtue  of  this  love  that  He  suffered  His  most 
dolorous  passion,  and  most  ignominious  death,  in  order 
to  save  us.  It  is  in  virtue  of  this  love  that  He  fulfils  in 


‘ L St.  John  iv.  10. 


2 St.  John  xiii.  1. 


3 Heb.  i.  3. 


448 


r.VRTICULAR  EXAMEN. 


Heaven  the  office  of  Advocate^  before  His  Father,  and  that 
He  daily  renews  the  oblation  of  Himself  in  the  holy  sac- 
rifice of  the  Altar,  that  He  may  give  Himself  to  us. 

On  one  side,  what  is  our  love  for  Him  ? What  are  our 
sentiments  in  His  regard  ? What  do  we  do  to  give  Him 
proofs  of  our  love,  and  to  convince  ourselves  that  we  are  - 
attached  to  Him  ? 

For  whom  are  all  the  thoughts  of  our  mind,  the  affec- 
tions of  our  heart,  the  movements  of  our  will,  and  the  ac- 
tions of  our  hands  ? Have  we  at  least  some  desire  to 
possess  this  love  ? Do  we  ask  for  it,  do  we  endeavor  to 
obtain  it  ? Do  we  make  some  humiliating  sacrifices  to 
obtain  it  ? Let  us  be  well  assured  that  nothing  is  to  be 
had  without  trouble. 

Let  us  often  say,  then,  and  let  us  repeat  without  ceas- 
ing, more  from  the  heart  than  the  lips,  that  we  love  Jesus 
Christ,  that  we  wish  to  love  Him.  Let  us  seek  to  diffuse 
this  love  in  the  souls  of  others,  let  us  speak  with  earnest- 
ness, as  a child  of  honorable  parentage  sj)eaks  of  his  father, 
as  a sincere  and  devoted  friend  speaks  of  his  friend.  Let 
us  enter  thoroughly  into  the  thoughts  and  disj^ositions  of 
St.  Paul,  when  he  exclaimed  : Who  then  shall  separate  us 
from  the  love  of  Christ  ? Nor  height,  nor  depth,  nor  any 
other  creature,  shall  he  able  to  separate  us  from  the  love  of  God, 
— Kom.  viii.  35. 

Pause. 

Act  of  Contrition. — I ought  to  love  Thee,  O my  sweet 
Jesus  ; I ought  to  consider  it  a duty  to  love  Thee,  be- 
cause Thou  art  my  God,  and  because  all  the  thoughts  of 
my  mind,  all  the  sentiments  of  my  heart,  all  the  acts  of 
my  will,  are  due  to  Thee.  Gratitude  should  make  me  love 
Thee,  because  Thou  hast  loved  me  first,  and  hast  done 
much  for  me  ; I should  love  Thee  at  least  through  inter- 
est, since  my  peace  in  this  world  and  my  future  happiness 
1 J.  St  John  ii.  1. 


WE  SHOULD  HOPE  IN  JESUS  CHRIST. 


449 


depend  upon  it ; and  nevertheless,  far  from  loving  Thee,  I 
have  often  offended  Thee  ! O ! pardon  me,  I pray  Thee, 
by  the  intercession  of  Thy  august  Mother. 

I make  the  resolution  to 


TWO  HUNDRED  AND  SEVENTY-EIGHTH  SUB- 
JECT. 

WE  SHOULD  HOPE  IN  JESUS  CHRIST. 

Although  He  should  kill  me,  I will  trust  in  Him. — Job  xiii.  15. 

Ji  we  are  just,  Jesus  Christ  places  us  in  His  heart,  and 
presents  us  to  His  Father  ; if  we  are  lukewarm.  He  solicits 
us  to  fervor,  reanimates  us  by  His  caresses,  by  the  sacra- 
mental graces,  and  by  a thousand  other  means  which  He 
employs  ; if  we  are  sinners,  it  is  precisely  for  us  that  He 
made  Himself  man,  for  He  declares  : I am  not  come  to  call 
the  just,  hut  sinnet's  and  that  in  character  of  good  Shep- 
herd, He  leaves  His  ninety-nine  faithful  sheep,  in  order  to 
hasten  after  that  one  which  has  strayed. ^ 

Whoever  we  may  be  then,  let  us  place  our  confidence  in 
Him,  and  let  us  be  persuaded  thsT  He  will  receive  us  with 
a goodness  altogether  paternal.  No — He  who  calls  the 
sinner,  who  solicits  him,  who  invites  him  by  the  most 
pressing  motives  to  come  to  Him,  will  not  forsake  us  ; 
no — this  good  Pastor  who  hastens  after  the  the  sinner 
who  wanders  and  flies  from  Him,  will  not  abandon  the  re- 
pentant sinner  who  returns  and  seeks  Him  sincerely. 

Is  it  thus  we  have  acted  in  regard  to  our  Divine  Sa- 
viour? Have  we  placed  in  Him  all  the  confidence  He  has 
a right  to  expect  from  us,  after  the  numberless  benefits 
which  He  ceases  not  to  lavish  on  us  every  da}^  ? 

Convinced  by  everything  within  us  that  we  can  do  noth- 
ing of  ourselves,  are  we  persuaded  that  with  His  grace  we 


> St.  Matt.  ix.  13. 


•■2  St.  Luke  XV.  4. 


150 


P^UITICULAR  EXAMEN. 


can  do  all  that  He  exacts  from  us  ? That  His  grace,  which 
renders  us  all  powerful  in  the  order  of  salvation,  and  which 
is  absolutely  necessary  to  ns,  will  never  fail  us,  because 
our  Saviour,  being  the  master  and  dispenser  of  it,  desirea 
most  certainly  to  bestow  it  on  us  in  the  measure  of  our 
needs  ; and,  in  effect,  offers  it  to  us,  however  unworthy  we 
may  be  of  it  ? 

Do  we  consider  that  the  greatest  pain  which  we  could  in- 
flict on  the  heart  of  that  loving  Saviour  would  be  to  dis- 
trust His  goodness  towards  us,  after  having  received  so 
many  proofs  of  it?  But  persuaded  that  we  should  not 
tempt  God,  nor  provoke  His  just  indignation,  have  we 
done  what  He  demands  of  us,  to  establish  our  hope  on 
solid  foundations  ? Have  we  avoided  the  evil  which  is  for- 
bidden us  ? Have  we  practised  the  good  which  is  com- 
manded us?  Have  we  fulfilled  the  duties  of  our  state? 
Can  we  say,  with  David:  In  Thee,  0 Lord,  have  I hoped ; 
let  me  never  he  confounded.  With  my  whole  heart  have  I sought 
after  Thee. — Ps.  xxx.  2 ; cxviii.  10. 

Pause. 

Act  of  Contrition. — If  I am  stiU  subject  to  so  many 
defects,  to  so  many  weaknesses,  to  so  many  imperfections, 
it  is  because  I have  not  hoped  in  Thee,  Lord  God,  all 
powerful ; for  it  is  written,  He  that  trusteth  in  the  Loi'd  is 
blessed.^  I ask  Thy  pardon,  O my  God,  for  my  little  confi- 
dence in  Thee,  and  for  the  defects  which  followed.  Thou 
shalt  be  henceforth  my  only  support ; I desire  no  other  ; 
I ask  of  Thee  this  grace,  through  the  merits  of  Jesus 
Christ,  my  Saviour,  and  the  intercession  of  Mary,  Mother 
of  holy  hope. 2 

I make  the  resolution  to 


’ Prov.  xvi.  20. 


2 Eccles.  xxiv.  24. 


UNITE  OURSELVES  TO  JESUS  CHRIST. 


451 


TWO  HUNDKED  AND  SEVENTY-NINTH  SUBJECT. 

WE  SHOULD  UNITE  OURSELVES  TO  JESUS  CHRIST. 

Abide  in  me,  and  I in  you. — St.  John  xv.  I. 

To  unite  ourselves  to  Jesus  Christ  is  to  make  Him  reign 
in  our  hearts  by  a tender  and  generous  love;  to  draw  Him 
to  ourselves  by  a sincere  and  efficacious  desire  of  pleasing 
Him  in  all  things.  To  unite  ourselves  to  Jesus  Christ  is  in 
a certain  manner,  to  dissolve  ourselves,  and  to  identify  our- 
selves with  His  person.  To  unite  ourselves  with  Jesus 
Christ  is  to  enter  into  His  views,  and  make  Him  to  rule 
over  all  our  thoughts,  words,  and  actions;  it  is  to  hold  our- 
selves in  His  company,  to  act  only  with  Him,  in  Him,  and 
by  Him.  Thus  St.  Paul  experienced  it,  when  he  said : I 
live  now,  not  /,  hut  Christ  liveth  in  meJ  It  is  He  who  ani- 
mates me,  who  directs  me,  who  conducts  me  ; it  is  He 
who  breathes,  who  thinks,  who  speaks,  who  suffers,  who 
prays  in  me  ; my  eyes,  my  tongue,  my  hands,  my  heart, 
serve  me  as  organs  to  love  and  serve  God,  to  make  Him 
known,  loved  and  served,  in  laboring  for  the  conversion 
and  sanctification  of  souls.  For  me — I am  as  if  I were 
dead  ; but  Jesus  Christ  lives  in  me  ; my  life  is  absorbed 
in  His,  all  my  being  is  as  if  lost  in  Him. 

O,  how  beautiful  is  this  union  with  Jesus  Christ ! how 
glorious  it  is ! how  consoling  it  is ! how  meritorious  it  is  ! 
how  advantageous  it  is ! how  necessary  it  is ! It  is  beauti- 
ful with  the  beauty  of  Jesus  Christ,  glorious  with  His 
glory,  consoling  with  His  love,  meritorious  and  advanta- 
geous by  His  infinite  merits  ; it  is  necessary,  for  without 
it,  no  graces,  no  merits,  no  eternal  happiness! 

Are  we  united  to  Jesus  Christ  ? Are  our  thoughts,  our 
affections,  our  words,  our  works,  the  thoughts,  affections, 
words,  works  of  Jesus  Christ?  Would  Jesus  Christ  think 
as  we  think  ? would  He  say  what  we  say  ? would  He  do 


Gal.  ii.  20. 


452 


PAKTICULAK  EXAMEN. 


wliat  we  do,  and  as  we  do  it  ? Does  the  eternal  Father  see 
in  us  any  resemblance  to  His  Son,  any  trait  of  conform- 
ity with  the  dear  object  of  His  affections  ? 

Is  it  under  shadow  of  the  merits  of  this  Divine  Be- 
deemer  that  we  present  ourselves  to  God  ? Do  we  keep 
ourselves  in  His  company  ? Is  He  with  us  in  the  house,  in 
our  occupations,  in  chapel  ? 

Do  we  take  Him  for  a companion  when  duty  obliges  us 
to  leave  our  solitude  ? Do  we  walk  with  Him  in  the  streets  ? 
Is  He  our  first  and  principal  counsellor  in  the  diverse  cir- 
cumstances of  life  ? In  a word,  could  we  apply  to  our- 
selves these  words  of  St.  Paul : Your  life  is  hid  with  Christ 
in  God. — Col.  hi.  3. 

Pause. 

Act  of  Contrition. — What  grief  and  confusion  for  me,  to 
have,  perhaps,  lived  for  myself,  for  my  passions,  for  the 
world,  and  so  little  for  Thee  ! for  Thee,  who  art  the  life  of 
my  life,  the  true  life  of  my  soul ! Draw  me  then  to  Thee, 
O good  and  most  amiable  Jesus  ! Let  me  live  henceforth 
by  Thy  life  upon  earth,  that  I may  merit  to  live  with  Thee 
in  eternity.  This  is  the  grace  I ask  of  Thee,  by  the  pas- 
sion and  death  Thou  didst  suffer  for  me,  and  through  the 
intercession  of  Mary. 

I make  the  resolution  to 


TWO  HUNDEED  AND  EIGHTIETH  SUBJECT. 

WE  SHOULD  IMITATE  JESUS  CHRIST. 

Whom  He  foreknew  He  also  predestinated  to  be  made  conformable  to 
the  image  of  His  Son. — Eom.  viii.  29. 

Let  US  adore  our  Lord  Jesus  Christ,  making  Himself 
man,  in  order  to  be  at  the  same  time  our  Saviour  and  our 
model.  He  is  our  Saviour  ; we  should  draw  from  the 
treasure  of  His  merits,  to  enrich  ourselves  in  spiritual  trea- 
sures. He  is  our  model;  we  ought  to  imitate  Him,  to  walk 


WE  SHOULD  IMITATE  JESUS  CHRIST. 


453 


in  His  footsteps,  to  love  what  He  loved,  to  hate  what  He 
hated ; to  think,  to  speak,  to  act,  as  he  thought,  sp  (ke, 
acted. 

The  task  is  difficult ; but  it  is  not  impossible,  with  the 
grace  of  God  ; the  conduct  of  the  saints  is  a proof  oi  it ; 
it  is  in  the  aids  of  grace,  in  the  examples  of  this  Di  ine 
Saviour,  that  we  shall  find  the  power  and  the  will. 

To  facilitate  to  us  the  practice  of  good  works,  the  ' {on 
of  God,  that  amiable  Saviour,  that  adorable  Model,  m ide 
Himself  man,  and  rendered  Himself  visible,  in  order  tuat, 
having  him  perpetually  before  our  eyes,  we  might  walk  in 
His  steps,  follow  His  example,  and  give  us  the  benefit  of 
His  merits. 

Christ  also,  says  St.  Peter,  suffered  for  us,  leaving  you  an 
example  that  you  should  follow  his  steps, ^ and  that  we  should 
destroy  in  us  the  sentiments  and  the  inclinations  of  the 
old  man  of  the  body  of  sin.2 

When  one  proposes  to  us  the  imitation  of  Jesus  Christ, 
we  are  not  to  understand  it,  of  the  supernatural  things 
which  he  did,  as  his  miracles,  but  of  the  virtues  which  he 
practised.  He  was  humble ; let  us  labor  to  become  so. 
He  was  poor  ; let  us  be  poor,  at  least  in  spirit  and  in 
heart ; let  us  support  with  love  and  holy  resignation  the 
privations  which  our  State  commands. 

Jesus  Christ  was  meek,  patient,  compassionate,  charita- 
ble ; he  was  averse  to  the  world  ; he  frequented  it  only  to 
fulfil  the  mission  with  which  he  was  charged,  always  by 
necessity,  and  never  from  curiosity,  or  by  any  human  mo- 
tive. To  imitate  Jesus  Christ  then,  let  us  be  meek,  pa- 
tient, compassionate,  charitable  ; let  us  be  averse  to  the 
world  ; let  us  frequent  it  only  so  far  as  is  absolutely  and 
strictly  necessary,  and  solely  to  fulfil  the  duties  which  our 
mission  imposes  on  us.  Jesus  Christ  suffered  every  day 
of  His  life,  and  he  died  upon  the  cross  ; let  us  suffer  freely, 

^ I.  St.  Peter  xi.  21.  2 Rom.  vi,  16. 


454 


pahticulah  examen. 


like  Him,  and  in  union  with  Him,  pains,  trials,  and  afflic- 
tions. Like  Jesus  Christ,  let  us  have  in  view  only  the 
glory  of  God,  our  sanctification,  and  that  of  our  neighbor, 
and  w’hether  we  eat  or  drink,  all,  ivhatsoevei'  ye  do  in  uv?'d 
or  in  work,  all  things  do  ye  in  the  name  of  the  Lord  Jesus 
Christ,  giving  thanks  to  God  and  the  Father  by  Him.^ 

Let  us  see  then  whether  we  are  faithful  to  follow  this 
command  of  the  Holy  Spirit.  Look  and  make  it  according 
to  the  pattei'nJ  Be  ye  followers  of  me,  said  St.  Paul,  as  1 
also  am  of  Christ. — I.  Cor.  iv.  16. 

Pause. 

Act  of  Contrition. — How  far  am  I from  resembling 
Thee,  O my  amiable  Saviour!  I shrink  fi’om  sufferings, 
I fear  always  to  suffer  too  much  ; the  love  of  the  world 
yet  lives  in  me  ; the  glory  of  God  and  the  salvation 
of  souls,  my  own  salvation,  affect  me  little.  I am,  indeed, 
included  in  the  description  of  Thy  Apostle,  Avhen  he  said 
sorrowing  : Many  walk,  of  whom  I have  told  you  often  ( and 
now  tell  you  weeping ) that  they  are  enemies  of  the  cross  of  Christ.^ 
I pray  Thy  pardon  for  it,  O my  amiable  Master,  through 
the  merits  of  Thy  tears  and  Thy  sufferings,  and  by  the 
seven  dolours  of  Thy  immaculate  Mother. 

I make  the  resolution  to 


TWO  HHNDEED  AND  EIGHTY-FIKST  SUBJECT. 

DEVOTION  TO  THE  HOLY  NAME  OF  JESUS. 

There  is  no  other  name  under  heaven  (than  that  of  Jesus)  given  to  man 
thereby  we  must  he  saved. — Acts  iv.  12. 

O ! how  holy  and  venerable  is  this  name  1 how  worthy 
of  our  pjofound  respect,  of  our  most  sincere  adorations  1 
It  is  the  name  of  the  divine  Word,  God  from  all  eternity, 
with  the  Father  and  the  Holy  Ghost,  and  made  man  in 
time  ; it  is  the  name  of  our  Saviour,  of  our  Bedeemer,  of 
^ Col.  iii.  17.  ^ Exod.  xxv.  40.  ^ Phil.  iii.  18. 


DEVOTION  TO  THE  HOLY  NAME  OF  JESUS.  455 


onr  Benefactor,  surpassing  all.  This  divine  name  includes 
all  the  wisdom,  all  the  holiness,  all  the  goodness,  9 11  the 
mercy  of  God.  It  is  through  this  adorable  name  that  all 
the  favors,  all  the  graces,  all  the  blessings  of  time  and  of 
eternity  are  bestowed  upon  us.  It  is  the  name  above  every 
other  name.  It  causes  hell  to  tremble,  it  consoles  earth, 
it  rejoices  heaven. 

Let  us  see  now  what  is  our  conduct,  what  are  our  senti- 
ments, what  is  our  veneration  towards  this  adorable  name. 
Do  we  respect  it,  as  the  namo  of  our  God,  of  our  sovereign 
Master  ? Do  we  love  it,  as  the  name  of  the  most  tender 
of  Fathers,  the  most  generous  of  Benefactors?  Do  we  in- 
voke it  with  confidence  in  our  sorrows,  in  our  trials,  in  our 
temptations  ? Do  we  pronounce  it  with  the  most  profound 
respect,  and  the  most  tender  and  most  affectionate  vene- 
ration ? Do  we  reflect  that  the  eternal  Father  hath  given 
him  a name  which  is  above  vU  names,  that  in  the  name  of  Jesus 
every  knee  should  bow,  of  those  that  are  in  heaven,  on  earth,  or 
under  the  earth  ? — Phil.  ii.  9. 

Pause. 

Act  of  Contrition. — O Jesus,  my  divine  Master,  I have 
known  too  late  Thy  adorable  name  ; I have  loved  it  too 
little,  I have  reverenced  it  too  little,  I have  honored  it  too 
little ! I pray  for  pardon  of  the  past  ; henceforth  this  sacred 
name  shall  have  all  my  trust  and  all  my  love.  It  shall  con- 
stitute my  dearest  delight  in  time  ; it  shall  constitute  my 
glory  and  my  happiness  in  eternity.  I ask  Thee  this 
grace  by  the  mediation,  and  in  the  name  of  Mary,  the 
good,  the  tendar,  the  immaculate  Mary. 

I make  the  resolution  to 


456 


Particular  examen.  • 


TWO  HU^^DRED  AND  EIGHTY-SECOND  SUBJECT 

OUR  DUTIES  TOWARDS  MARY,  THE  MOTHER  OF  GOD. 

Mary,  of  whom  was  born  Jesus the  Son  of  the  Most  High,— Si. 

QLv'rr.  i.  16 ; St.  Luke  i.  32. 

The  infinite  goodness  of  our  God,  wishing  to  withdraw 
the  human  race  from  the  deplorable  state  into  which  the 
fall  of  the  first  man  had  plunged  it,  predestined  Mary  to  be 
the  mother  of  Jesus  Christ,  our  Saviour,  and  preserved 
her  from  original  sin,  out  of  respect  to  this  incomparable 
dignity. 

Let  us  examine  with  what  respect  we  have  honored  the 
incommunicable  privileges  with  which  the  august  Mary 
has  been  favored. 

Have  we  regarded  her  as  the  most  perfect  creature  of 
God  ? 

Are  we  convinced  that  she  is  elevated  above  all  that  is 
not  God  ? 

Have  we  rendered  to  her,  as  far  as  lay  in  our  power,  all 
the  honor  and  all  the  veneration  which  her  admirable  pre- 
rogatives merit  ? 

Have  we  made  it  a happiness  to  ourselves  to  praise  her, 
and  to  cause  her  to  be  praised;  to  celebrate  her  festivals 
with  the  most  tender  piety,  and  to  prepare  ourselves  for 
them  by  a redoubled  fervor? 

Are  we  rejoiced  to  see  her  honored  and  loved,  and  do 
we  contribute  to  it  with  all  our  power  ? 

Do  we  take  particular  care  to  inspire  in  children  a 
tender  devotion  to  this  august  Queen  of  heaven  and  of 
earth  ? 

Are  we  persuaded,  with  St.  Augustine,  that  even  if  all 
creatures,  alb  the  sands  of  the  sea,  all  the  blades  of  grass,  * 
all  the  atoms  ,of  the  air,  should  be  changed  into  as  many 
tongues,  they  would  not  suffice  to  celebrate  the  praises  oi 
Mary  ? 


OUR  DUTIES  TOWARDS  MARY.  457 

Have  we  no  reproaches  to  address  ourselves,  on  our  little 
zeal  in  her  regard  ? 

Do  we  consider  that  Jesus  Christ  refuses  nothing  to 
Mary  His  Mother,  and  that  He  says  to  her,  as  Solomon 
said  to  his  mother  ; 3Iy  Mother,  ash ; for  I must  not  turn 
away  from  thy  face’? — III.  Kings  ii.  20. 

Pause. 

Act  of  Contrition. — When  I think  of  the  little  atten- 
tion with  which  I often  recite  the  Angelical  Salutation,  I 
have  indeed  reason  to  be  ashamed  of  it.  I ask  Thy  par- 
don for  this  fault,  O my  God  ! and  I make  a firm  resolu- 
tion to  no  more  recite  the  prayers  in  honor  of  Mary,  ex- 
cept with  an  attention  worthy  of  her  whom  I ought  to 
praise  ; and  for  this  end, 

1 make  the  resolution  to 


TWO  HUNDEED  AND  EIGHTY-THIED  SUBJECT. 

OUR  DUTIES  TOWARDS  MARY,  OUR  MOTHER. 

Behold  thy  mother. — St.  John  xix.  29. 

Jesus  Christ,  from  the  height  of  His  cross,  was  pleased 
to  give  us  for  our  mother,  Mary,  His  own  Mother,  and  to 
recommend  us  to  her  care,  as  her  own  children. 

But  if  Mary  is  our  mother,  our  tender  mother  ; if  she 
regards  us  and  treats  us  as  her  children,  we,  on  our  side, 
ought  also  to  regard  her  as  our  mother,  and  act  the  part 
of  well-bred  children  towards  her. 

Now  well-bred  children  should  resemble  their  mother  ; 
they  ought  to  love  her,  respect  her,  obey  her,  do  whatever 
she  desires,  and  avoid  whatever  may  trouble  her,  alfiict 
her,  vex  her. 

Is  it  thus  we  have  acted  towards  Mary,  our  good  moth- 
er? In  what  do  we  resemble  her?  Have  we  the  same 
thoughts,  the  same  desires,  the  same  affections  as  this 


458 


PARTICULAR  EXAMEN. 


tender  mother  ? Do  we  imitate  her  in  the  practice  of  the 
virtues  of  which  she  has  given  ns  such  great  examples  ? 
Do  we,  like  her,  love  humility,  poverty,  retirement,  holy 
purity?  Like  her,  and  as  much  as  our  imperfect  state 
will  permit,  do  we  love  Jesus  our  Master  ? Do  we  serve 
Him  faithfully,  do  we  attach  ourselves  to  Him,  in  life  and 
in  death  ? 

Do  we  love  Mary?  Do  we  love  her  as  a mother  the 
most  tender,  most  affectionate,  most  generous  ? Do  we 
love  her,  after  Jesus,  her  divine  Son,  as  the  object  most 
worthy  of  all  our  affections  ? Do  we  endeavor  to  prove 
our  love  to  her  by  an  unbounded  confidence,  in  all  our 
spiritual  and  temporal  wants,  as  children  have  recourse  to 
their  good  mother  whenever  they  suffer,  when  they  are 
in  trouble  ? 

Do  we  comprehend  how  great  should  be  our  respect -for 
Mary  ? She  is  the  true  Mother  of  God,  since  she  is  the 
Mother  of  Jesus  Christ,  true  God  and  true  man ! Is  our 
respect  sincere,  and  do  we  show  it  at  all  times  when  occa- 
sion presents  itself  ? Do  we  respect  her  holy  name,  her 
images,  the  holy  scapular,  and  all  that  places  us  in  inter- 
course with  her  ? How  do  we  say  the  rosary,  the  Angelm, 
the  litanies,  and  the  other  prayers  we  address  to  her  ? 

Are  we  obedient  to  Mary  ? Do  we  take  the  trouble  to 
know  what  she  requires  of  us,  what  she  desires,  what  she 
wishes  ? Do  we  endeavor  to  avoid,  in  our  conduct,  what- 
ever might  displease  her,  grieve  her  ? In  a word,  have 
we  manifested  our  obedience  to  her  by  accomplishing  all 
her  wishes,  which  are  the  same  as  those  of  her  divine 
Son? 

Have  we  had  at  heart  to  make  ourselves  pleasing  to  her, 
by  following,  with  the  same  punctuality  as  the  servants  at 
the  wedding  of  Cana  did,  the  counsel  which  she  gave 
them  in  these  words  : Whatsoever  He  (my  Son)  shall  say  to 
you,  do  ye  P 


1 St.  John  ii.  5. 


OUR  DUTIES  TOWARDS  MARY. 


459 


Do  we  put  in  practice,  in  regard  to  Mary,  the  precepts 
of  the  aged  Tobias  to  his  son  : Thou  shalt  honor  thy  mother 
all  the  days  of  her  life  ? — Ton.  iv.  3. 

Pause. 

Act  of  Contrition. — O Mary  ! thou  art  to  me  the  most 
tender  of  mothers  ; but  can  I say  that  I am  thy  worthy 
child  ? Thou  hast  loaded  me  with  favors,  but  have  I al- 
ways testified  my  gratitude  to  thee  for  them  ? Have  I 
obeyed  thee,  have  I honored  thee  as  I should  have  done, 
and  as  thou  dost  merit  ? Alas  ! I have  many  faults  to  re- 
proach myself  with  on  this  head.  I repent,  O my  good 
mother,  and  am  resolved,  with  the  grace  of  God,  to  re- 
pair the  past.  Aid  me  to  realize  my  firm  purpose,  and  to 
execute 

The  resolution  I make  to 


TWO  HUNDRED  AND  EIGHTY-FOURTH  SUBJECT. 

OUR  DUTIES  TOWARDS  MARY,  ODR  PROTECTRESS. 

He  kept  him  as  the  apple  of  his  eye. — ^Deut.  xxxii.  10. 

God,  being  infinitely  good,  does  not  reject  the  prayer  of 
any  one  ; but  it  is  certain  that  the  more  pleasing  to  Him 
he  is  who  prays  to  Him,  the  more  His  heart  is  moved,  and 
the  more  abundant  are  the  graces  which  He  grants.  If  so, 
what  power  must  not  the  most  Holy  Virgin  have  with  Him 
she,  so  holy,  so  worthy  of  being  heard ! 

On  the  other  side,  we  know  that  Mary  is  full  of  goodness 
for  us,  that  she  is  our  Mother,  our  tender  Mother,  and  con- 
sequently she  must  interest  herself  greatly  in  our  destiny, 
in  our  true  happiness  in  this  world,  and,  above  all,  in  the 
next. 

Let  us  place  our  confidence  then  in  her  protection;  let 
us  commend  to  her  our  wants  ; let  us  have  recourse  to 
her  in  aU  the  circumstances  of  our  life ; in  temptations, 


460 


PAKTICULAK  EXAMEN. 


in  order  that  she  may  lead  ns  to  overcome  them;  in  trials, 
to  obtain  the  grace  to  bear  them  with  courage,  and  for  the 
sake  of  God;  in  our  labors  and  our  enterprises  in  order 
to  recommend  them  to  her;  when  we  prepare  to  receive 
the  sacraments,  to  obtain  the  grace  to  ajDproach  them 
worthily,  and  to  profit  by  them.  Let  us  pray  to  her  for 
ourselves;  let  us  pray  to  her  for  our  relatives,  our  friends, 
our  pupils. 

Let  us  see  now  what  has  been  our  conduct;  let  us  see 
if  we  have  had  recourse  to  this  tender  Mother,  whenever 
our  necessities  required  it. 

Alas ! Is  it  not  from  having  neglected  to  have  recourse 
to  her,  tnat  we  have  made  so  many  falls,  and  so  little  pro- 
gress in  the  virtues  of  our  holy  state  ? 

Is  it  not  from  want  of  confidence  in  her  powerful  pro- 
tection, that  we  are  so  slothful  in  the  pursuit  of  perfec- 
tion, and  in  the  practice  of  the  means  given  us,  to  attain  it  ? 

Let  us  invoke  her  henceforth  with  a holy  fervor,  and  we 
may  say  with  the  prophet : In  her  hath  my  heart  confided, 
and  I have  been  helped. — Ps.  xxvii.  7 

Pause. 

Act  of  Contkition. — I acknowledge  it,  O my  God,  I have 
not  had  confidence  enough  in  the  protection  of  Mary,  and 
I have  relied  on  myself  only ; behold  the  cause  of  all  my 
miseries ; I repent  of  them,  I deplore  them,  in  all  the  bit- 
terness of  my  soul,  and  I resolve,  with  the  aid  of  Thy  holy 
grace,  to  have  recourse  without  ceasing  to  her  whom  Thou 
hast  given  me  for  a protectress  against  the  attacks  of  the 
enemy  of  my  salvation.  Por  this  reason, 

/ make  the  resolution  to 


OCJR  DUTIES  TOWARDS  MARY. 


461 


TWO  HUNDKED  AND  EIGHTY-FIFTH  SUBJECT. 

OGR  DUTIES  TOWARDS  MARY  OUR  MODEL. 

Look,  and  make  it  according  to  the  pattern. — Exodus  xxv.  40. 

God  oilers  us,  in  the  most  Holy  Virgin,  an  admirable 
model  of  all  virtues,  and  invites  us  to  imitate  her,  if  we 
wish  to  walk  with  assurance  in  the  path  of  perfection.  Let 
us  see  how  careful  we  have  been  to  do  it. 

Mary  never  committed  sin  ; and  we,  have  we  not  com- 
mitted a great  number  of  them,  perhaps  even  since  we  have 
consecrated  ourselves  to  God  ? 

Mary  was  not  like  us  under  the  empire  of  concupis- 
cence, and  nevertheless  she  avoided  all  the  occasions  which 
might  have  led  her  to  evil ; and  we,  who  have  so  many  vi- 
cious inclinations,  what  care  have  we  taken  to  avoid  the 
danger  ? In  place  of  avoiding  occasions  of  sin,  have  we 
not  rashly  exposed  ourselves  to  it  ? 

Mary  led  a life  recollected  and  mortified;  and  we,  do  we 
not  abandon  ourselves  to  distractions  ? Do  we  not  seek 
occasions  of  satisfying  nature  and  gratifying  our  senses? 

Mary  was  a model  of  obedience  ; and  we,  do  we  not  re- 
main attached  to  our  will,  and  do  we  not  find  it  difficult  to 
submit  to  the  yoke  of  discipline  and  to  that  of  our  rules  ? 

Mary  lived  in  retreat,  although  the  world  offered  her  no 
danger ; and  we,  who  have  a thousand  times  experienced 
the  fatal  effects  of  its  intercourse,  seek  it ! 

Mary  was  always  perfectly  submissive  to  the  will  of  God. 
Are  we  not  opposed  to  this  Divine  will,  when  it  is  contrary 
to  ours  ? Do  we  not  murmur  against  the  obstacles  by 
which  Providence  judges  proper  to  thwart  the  accomplisli- 
ment  of  our  desires, to  prevent  the  realization  of  our  projecl  s ? 

Mary  ordinarily  kept  silence,  and  only  broke  it  to  glo- 
rify God  or  to  exercise  charity;  and  we,  who  have  so  oft(ju 


462 


PABTICULAE  EXAMEN. 


felt  tlie  injury  wliicli  our  tongue  lias  done  to  oftr  soul,  do 
we  not  violate  almost  continually  the  rules  of  silence  ? 

Mary  never  lost  sight  of  God;  she  lived  only  for  Pliin, 
and  sought  in  everything  only  to  please  Him  ; and  we,  do 
we  not  neglect  the  exercise  of  the  holy  presence  of  God, 
although  it  is  one  of  the  interior  supports  of  our  Institute, 
and  is  strongly  recommended  to  us  by  our  rules  ? 

Finally,  Mary  acquired  at  each  instant  new  merits,  by 
the  faithful  use  she  made  of  the  graces  of  God;  and  we,  do 
we  not  recede  instead  of  advancing,  because  of  our  want 
of  fidelity,  or  even  through  our  resistance  to  grace  ? Let 
us  endeavor  then  henceforth  to  imitate  Mary,  whom  God, 
in  quite  a different  sense  from  that  in  which  he  threatened 
Solomon,  has  proposed  for  an  example  among  all  nations. — . 
II.  Paral.  vii.  20. 

Pause. 

Act  of  Contrition. — What  cause  for  confusion,  O my 
God,  in  seeing  how  little  care  I have  taken  to  imitate  the 
model  Thou  hast  given  me  in  the  person  of  Mary ! I ask 
Thee  pardon  for  my  negligence,  and  for  all  the  faults  that 
have  been  the  consequence  of  it;  and  I humbl}^  pray  Thee 
by  the  merits  of  Jesus  Christ  and  through  the  interces- 
sion of  this  tender  Mother,  to  enable  me  to  repair  the  past, 
and  to  hold  henceforth  a course  wholly  contrary  to  that 
which  has  hitherto  been  seen  in  me.  For  this  purpose,  ' 

1 make  the  resolution  to 


TWO  HUNDEED  AND  EIGHTY-SIXTH  SUBJECT. 

THE  ROSARY  AND  OTHER  PRACTICES  OF  DEVOTION  TOWARDS  MARY.- 

I will  praise  Thy  name  continually,  and  will  praise  it  with  thanksgiv- 
ing.— Eccles.  li.  15. 

Devotion  towards  the  most  holy  Virgin,  which  is  a mark 
of  predestination,  was  bequeathed  to  us  by  our  venerable 


OUE  DUTIES  TOWAEDS  MAEY. 


463 


Founder,  who,  like  all  the  founders  of  orders,  has  recom- 
mended it  to  us  as  much  by  His  example  as  by  His  words. 
Besides  the  consecration  to  this  Queen  of  Heaven,  which 
is  prescribed  to  us  morning  and  evening,  and  the  duty  oi 
having  recourse  to  her  at  the  close  of  each  of  our  exer- 
cises, we  should  not  pass  any  day  without  reciting  the 
rosary,  and  should  say  it  also  while  walking  through  the 
streets.  Let  us  examine  how  we  have  acquitted  ourselves 
of  this  obligation. 

Persuaded  that  Christians,  and  especially  religious, 
ought  never  to  lose  sight  of  the  principal  mysteries  o 
the  life  of  our  Lord,  and  of  His  most  holy  Mother,  have 
we  been  careful  to  meditate  on  them  in  saying  the  beads  ? 

Do  we  consider  that  there  are  no  prayers  more  pleasing 
to  God  than  the  Lord’s  Prayer  and  the  Angelical  Saluta- 
tion^ of  which  the  rosary  is  composed  ? 

Have  we  had  the  esteem  for  this  prayer  which  it  merits 
and  which  the  Saints  have  had  for  it,  and  have  we  prac- 
tised it  with  all  the  piety  and  attention  possible  ? 

Have  we  passed  no  day  without  paying  this  tribute  ol 
homage  to  the  most  Holy  Virgin  ? 

Far  from  yielding  to  weariness,  under  pretext  of  the 
frequent  repetition  of  the  Pater  and  Ave,  have  we  been 
persuaded  that  the  first  having  been  given  to  us  by  Jesus 
Christ  Himself,  and  the  second  having  the  Church  and 
the  Holy  Ghost  for  authors,  nothing  can  equal  their  effi- 
cacy ? 

Are  we  faithful  in  reciting  devoutly,  three  times  a day, 
that  beautiful  prayer  called  the  Angelm,  and  have  we  en- 
deavored to  reanimate  our  faith  and  our  love  for  Jesus  and 
Mary,  before  paying  them  this  tribute  of  praise  ? Are  we 
persuaded  that  fidelity  to  this  holy  practice  is  sure  to  draw 
upon  us  special  graces,  and  that  we  may  not  neglect  it 
without  experiencing  serious  detriment  ? 

With  what  sentiments  do  we  wear  the  holy  Scapular  ? 


m 


PARTICULAR  EXAMEN. 


Have  we  a care,  every  day,  to  direct  our  intention  to  gain 
the  indulgences  attached  to  this  pious  practice  ? 

What  use  do  we  make  of  this  pious  invocation:  “O 
Mary,  conceived  without  sin,  pray  for  us  who  have  re- 
course to  thee 

Do  we  salute  Mary  devoutly  as  Queen  of  Heaven,  when 
we  pass  before  any  one  of  her  images  ? 

Have  we  applied  to  Mary  what  the  royal  Prophet  says 
in  speaking  of  the  Lord,  in  thinking  on  His  goodness  ‘f 
In  my  life  1 will  praise  her,  I will  sing  to  her  as  long  as  I 
shall  be. — Ps.  cxlv.  2. 

Pause. 

Act  of  Conthition. — My  God,  I acknowledge  that  I have 
often  failed  to  say  the  rosary,  and  oftener  still  to  say  it 
with  the  devotion  which  the  august  Queen  of  Heaven 
merits.  Pardon  me.  Lord,  for  my  past  negligence  ; I am 
resolved  to  do  my  best  to  repair  it,  and  to  unite  myself  to 
the  dispositions  with  which  her  most  zealous  servants  ren- 
der her  this  duty. 

I make  the  resolution  to 


TWO  HUNDKED  AND  EIGHTY-SEVENTH  SUBJECT. 

DEVOTION  TO  ST.  JOSEPH. 

A faithful  and  wise  servant,  whom  his  Lord  hath  appointed  over  his 
family. — Sx.  Matt.  xxiv.  45. 

No  Saint  in  Heaven  is  more  worthy  of  our  veneration  ! 
and  confidence,  after  Mary,  than  St.  Joseph.  | 

He  was  the  worthy  spouse  of  that  Immaculate  Virgin,  . 
the  faithful  guardian  of'  her  matchless  purity.  He  was  the  | 
foster  father  of  the  Word  incarnate,  the  substitute  of  God  | 
Himself,  in  the  exterior  charge  of  the  hol}^  family.  I 

The  Prophets  had  announced  the  coming  of  Jesus  Christ,  | 
but  St.  Joseph  had  the  happiness  to  possess  Him  in  his  j 
house ; to  see  Him,  to  clasp  Him  in  his  arms,  to  maintain 


DEVOTION  TO  ST.  JOSEPH. 


465 


Him  by  the  fruit  of  His  labor,  the  sweat  of  his  brow.  What 
an  admirable  mission,  what  a sublime  vocation  ! 

Penetrated  with  these  thoughts,  have  we  considered  to 
what  high  sanctity  this  glorious  Patriarch  must  have  at- 
tained, having  continually  before  his  eyes  the  examples  of 
Jesus  and  Mary?  Have  we  meditated  on  his  profound 
humility,  on  his  boundless  obedience,  on  his  intimate  union 
with  God,  on  his  tender  solicitude  towards  Jesus  and 
Mary  ? 

Have  we  reflected  on  the  power  which  his  virtues  gave 
him  over  the  hearts  of  Jesus  and  Mary,  and  consequently 
on  the  influence  of  His  intercession  ? 

Have  we  had  recourse  to  his  powerful  mediation,  to  ob- 
tain the  virtues  we  need,  in  the  position  in  which  Provi- 
dence has  placed  us  ? 

Have  we  reflected  that  St.  Joseph,  having  had  the  happi- 
ness to  die  in  the  arms  of  Jesus  and  Mary,  merited  to  be- 
come the  Patron  of  a good  death  ; and  have  we  often 
recommended  to  him  our  last  hour,  and  the  judgment 
which  we  shall  undergo  ? 

To  merit  these  favors  and  the  especial  protection  of  this 
great  Saint,  have  we  applied  ourselves  to  the  practice  of 
the  virtues  which  shone  in  him  with  the  most  splendor  ? 

Have  we  had  some  share  in  his  humility,  in  his  obedience, 
in  his  ardent  love  for  Jesus  and  Mary,  in  his  application  to 
silence,  and  avoidance  of  the  world  ; in  his  sj^irit  of  prayer 
and  of  recollection,  in  his  exactitude  to  faithfully  fulfil  the 
duties  of  his  charge  ? 

With  what  attention,  what  piety,  do  we  recite  the  prayers 
prescribed  to  us  in  his  honor  ? 

Are  we  careful  to  have  recourse  to  him  in  confidence, 
in  the  different  circumstances  of  life,  in  our  afflictions,  our 
temptations,  our  difficulties  ? 

Are  we  in  the  habit  of  making  novenas  in  his  honor,  to 
obtain  such  a grace,  to  be  delivered  from  such  a temptation, 


466 


PARTICULA.R  EXAMEN. 


to  acquire  sucli  a virtue  ? Do  we  reflect  that  it  is  the 
Church  herself  which  recommends  to  us  these  pious  prac- 
tices, in  repeating  to  us  these  beautiful  words  of  an  an- 
cient King  of  Egypt,  and  which  she  applies  to  our  Patron 
Go  to  Joseph?  yes,  go  to  Joseph,  and  let  us  be  careful  to  do 
all  that  he  shall  say. — Gen.  xli.  55. 

Pause. 

Act  of  Contrition. — I might  have  obtained  many  gi’aceSj 
O my  God,  through  the  intercession  of  the  great  St.  Joseph, 
and  I have  often  neglected  so  efficacious  a means.  Par- 
don me  this  negligence,  and  grant  that  in  future  I may  be 
more  faithful  to  have  recourse  to  this  glorious  protector, 
in  all  my  wants,  in  all  my  difficulties.  Deign  to  grant  Thy 
benediction  to  the  prayers  I shall  address  to  him,  and  to 
the  efforts  I purpose  to  make,  in  imitation  of  his  sublime 
virtues.  I ask  Thee  this  grace  through  the  merits  of 
Jesus  Christ  Thy  dear  Son,  and  through  the  mediation  of 
Mary. 

I make  the  resolution  to 


TWO  HUNDEED  AND  EIGHTY-EIGHTH  SUBJECT 

OUR  DUTIES  TOWARDS  OUR  GUARDIAN  ANGEL. 

He  hath  given  His  angels  charge  over  thee,  to  keep  thee  in  all  thy  ways. 
— Ps.  xc.  11. 

God,  in  His  infinite  mercy,  gives  us  one  of  his  angels 
to  guard  us,  to  watch  over  us,  to  accompany  us  in  all  our 
ways ! This  prince  of  the  celestial  court  never  quits  us 
for  a moment,  not  even  when  we  have  the  unhappiness  to 
offend  God ! He  weeps,  as  the  angels  and  the  elect  in 
Paradise  weep,  but  he  never  abandons  us. 

Our  angel  guardian  inspires  us  with  holy  thoughts  for 
our  sanctification,  with  holy  desires  to  do  good,  with  pious 
sentiments  towards  God,  and  the  acomplishment  of  our 
duties. 


OUR  DUTIES  TOWARDS  OUR  GUARDIAN  ANGEL.  4G7 


He  prays  for  ns,  he  makes  himself  our  advocate  before 
Irod,  pleading  our  cause  without  ceasing,  and  soliciting 
the  graces  of  which  we  have  need. 

Our  angel  guardian  offers  to  God  our  prayers  and  our 
good  works  ; it  is  they  who  were  figured  by  the  angels 
Jacob  saw  ascending  and  descending  by  the  ladder  which 
connected  earth  to  heaven. 

Our  angel  guardian  protects  us  against  the  attacks  of 
demons. 

The  wicked  spirits  prowl  about  us  unceasingly  that  they 
may  lead  us  to  offend  God  ; but  our  good  angel  makes 
himself  our  protector ; he  battles  for  us,  and  he  always 
renders  us  victorious,  when  we  second  his  endeavors. 

Our  guardian  angel  aids  us  in  the  dangers  of  life.  Who 
is  he  who  will  not  be  forced  to  admit  that  his  life  would 
have  been  in  danger  in  such  and  such  circumstances,  if 
his  good  angel  had  not  succored  him ! Who  is  the  sinner 
whom  Satan  would  not  have  caused  to  perish  at  the  mo- 
ment of  his  sin,  so  as  not  to  risk  his  prey,  and  who  to- 
day would  have  been  in  hell  without  the  charitable  aid  of 
his  angel  guardian  ? 

For  all  these  blessings  is  it  not  just  that  we  should  love 
our  angel  guardian,  as  a tender,  sincere,  and  all  devoted 
friend?  That  we  should  be  grateful  for  all  the  services 
which  he  renders  us  every  day  ? That  we  should  be  docile 
to  his  advice,  his  counsels,  his  inspirations?  That  we 
should  respect  his  presence,  avoiding  every  thing  which 
might  grieve  and  afflict  him  ? 

Is  it  thus  we  have  acted  ? Have  we  thanked  the  Lord 
for  the  favors  he  has  granted  us  in  giving  us,  to  guard  us, 
one  of  the  princes  of  the  celestial  court  ? 

Have  we  recognized  the  great  services  which  this  blessed 
spirit  incessantly  renders  us?  Have  we  loved  Him? 
Have  we  thanked  Him  ? Have  w^e  respected  Him  ? Do 
we  consider  how  much  we  displease  him  when,  in  his 


468 


PARTICULAR  EXAMEN. 


presence  and  before  liis  eyes  we  displease  God  ? Let  its 
beware  of  wounding  the  eyes  of  those  angels  who  contem- 
plate continually  the  face  of  our  Father  who  is  in  heaven. — 
St.  Matt,  xviii.  10. 

Pause, 

Act  of  Contrition. — I have  not  been  aware,  O my  God, 
of  the  extent  of  the  favor  which  Thou  hast  done  me,  in 
confiding  me  to  the  care  of  one  of  Thy  angels  ! Neither 
have  I comprehended  what  I owe  to  that  celestial  spirit, 
and  this  is  the  reason  I have  often  afflicted,  pained, 
grieved  him  by  offending  Thee.  Pardon,  O my  God  ; par- 
don, by  the  merits  of  Jesus,  my  adorable  Saviour,  and 
through  the  intercession  of  Mary  and  of  my  holy  angel. 

I make  the  resolution  to 


TWO  HUNDRED  AND  EIGHTY-NINTH  SUBJECT. 

OUR  DUTIES  TOWARDS  THE  SAINTS. 

We  are  the  children  of  saints.— Job  ii.  18. 

A multitude  of  saints,  of  all  ages  and  sexes,  of  all  condi- 
tions and  of  all  tongues,  as  St.  John  tells  us  in  his  apoc- 
alypse,’ are  in  heaven,  where  they  reign,  and  will  reign 
through  ages  of  ages,  that  is  to  say,  during  all  eternity. 

Although  enjoying  a hap23iness  which  eye  hath  not  seen, 
nor  ear  heai'd,  neither  hath  it  entered  into  the  heart  of  man^ 
to  conceive,  these  blessed  ones  love  us  tenderly,  in  God 
our  Creator,  in  Jesus  Christ  our  divine  Redeemer,  and 
in  Mary,  our  tender  Mother  ; they  are  interested  in  us, 
take  a very  especial  part  in  what  concerns  us  ; we  ought 
then  to  pay  them  in  return,  that  is  to  say,  to  love  them, 
lionor  them,  pray  to  them,  and  imitate  them,  as  far  as  is 
possible  to  us. 


Apoc.  vii.  9. 


2 I.  Cor.  ii.  9. 


ORB  DUTIES  TOWARDS  THE  SAINTS. 


469 


We  ought  to  love  the  saints  ; they  are  our  brothers ; 
they  vrere  baptized  in  Jesus  Christ  as  we,  they  belonged 
to  the  Church  militant,  many  even  are  our  relations  ; and 
who  indeed  is  the  Christian  who  cannot  say  that,  by  the 
grace  of  God,  he  has  every  reason  to  believe  that  such  or 
such  a member  of  his  family  is  in  heaven ! 

We  ought  to  honor  the  saints,  to  respect  their  persons, 
their  names,  their  relics,  their  images,  and  all  that  relates 
to  them  ; they  are  the  friends  of  the  gi-eat  King  of  eter- 
nity. 

We  ought  to  pray  to  the  saints  ; they  are  all  powerful 
before  God  ; they  are  his  friends,  his  favorites,  and  con- 
sequently they  obtain  for  us  all  the  graces  and  succors  of 
which  we  have  need  in  order  to  attain  to  their  happiness. 

We  ought  to  imitate  the  saints  ; all  these  blessed  ones, 
with  the  exception  of  those  infants  who  died  before  they 
had  the  use  of  reason,  have  been  as  we,  subject  to  all  the 
corporal  and  spiritual  miseries  of  humanity  ; they  were 
afflicted,  tempted,  many  even  were  sinners,  and  neverthe- 
less they  sanctified  themselves  ; all  bore  the  cross,  all  con- 
quered their  inclinations,  all  died  like  saints ! Why  not 
imitate  them?  Why,  as  St.  Augustine  says,  are  we  not 
able  to  do  what  such  and  such  have  done,  having  the  same 
graces,  the  same  succors,  the  same  motives  ? 

Let  us  see  now  how  we  stand  in  this  respect.  Do  we 
think  of  the  immense  felicity  which  the  saints  enjoy  in 
order  to  excite  us  to  the  desire  of  obtaining  it  ourselves? 
Do  w'e  love  the  saints  as  sincere  friends,  as  relatives,  as 
brothers  in  Jesus  Christ? 

Do  we  honor  these  blessed  ones,  and  do  we  respect  that 
which  relates  to  their  persons.  Do  we  pray  to  them  with 
piet}^  with  confidence,  and  with  perseverance  ? 

Do  we  endeavor  to  imitate  them?  They,  as  St.  Paul 

says,  were  racked others  had  trial  of  mockeries  and 

stripes  ; moreover  also  of  hands  and  prisons  ; they  were  stoned. 


470 


PARTICULAR  EXAMEN. 


ihey  loere  cut  asunder^  they  were  tempted,  they  icere  put  to 
death  by  the  sword.'^  God  does  not  demand  as  much  of  us, 
but  does  he  not  demand  that  which  we  might  do  ? And 
the  saints  who  ai-e  in  heaven,  would  they  be  there  if  they 
had  not  done  more  than  we  do  ? 

Pause. 

Act  of  Contrition. — Should  I not  blush,  O my  God, 
in  considering  all  that  Thy  saints  have  done  and  suffered, 
to  be  faithful  to  Thee,  and  seeing  the  little  that  I do  for 
Thy  service.  Pardon  me.  Lord,  the  neglect  I have  shown 
in  imitating  these  noble  models  ; and  grant  me  the  grace, 
by  the  infinite  merits  of  Jesus  Christ,  crown  of  all  the 
saints,  and  by  Mary,  their  Queen,  to  live  henceforth  as 
they  lived,  to  the  end  that  I may  arrive  at  the  happiness 
of  blessing  Thee  and  loving  Thee  with  them  during  all 
eternity. 

I make  the  resolution  to 


TWO  HUNDKED  AND  NINETIETH  SUBJECT. 

OUR  DUTIES  TOWARDS  THE  SOULS  IN  PURGATORY. 

It  is  therefore  a holy  and  wholesome  thought  to  pray  for  the  dead,  that 
they  may  be  loosed  from  sins. — II.  Mac.  xii.  46. 

That  there  is  a purgatory  is  a truth  of  faith;  in  this  pur- 
gatory there  is  a devouring  fire,  and  in  this  fire  are  souls 
suffering  cruel  torments,  because  they  departed  from  this 
world,  guilty  of  venial  sins,  or  not  having  sufficiently  satis- 
fied God  for  their  greater  sins. 

These  souls  being  no  longer  able  to  give  satisfaction 
themselves,  ask  our  succor  ; they  cry  out  to  the  ears  of 
our  faith  in  these  touching  words  : Have  p>ity  on  me,  at  least 
you,  my  brother,  my  friends,  my  relatives,  because  the  hand 
of  the  Lord  hath  touched  me:^ 


* Heb.  xi.  35. 


2 Job  xix.  21. 


OUR  DUTIES  TOWARDS  THE  SOULS  IN  PURGATORY.  471 

Let  us  see  now  wliat  has  been  our  conduct  in  regard  to 
these  holy  souls.  Have  we  lent  a pitying  ear  to  their 
prayers  ? Have  we  sought  to  relieve  them  by  the  means 
which  the  church  offers  us,  which  are  prayer,  fasting  and 
alms  ? 

By  prayer ; that  is  to  say,  by  fervent  supplications  ad- 
dressed to  the  merciful  goodness  of  God,  by  assistance  at 
the  holy  sacrifice  of  Mass,  by  fervent  communions,  by  the 
application  of  the  numerous  indulgences  we  can  gain  in 
their  intention  ? 

By  fasting ; that  is  to  say,  by  the  mortification  of  our 
senses,  by  the  privations  which  we  impose  upon  ourselves, 
in  view  of  satisfying  the  divine  justice,  and  doing  penance 
for  these  holy  souls  ? 

By  almsgiving,  in  exercising  according  to  our  power  to- 
wards our  neighbor,  spiritual  and  corporal  works  of 
mercy,  especially  those  which  constitute  the  essence  of 
our  profession  ? 

Ah!  how  culpable  we  should  be,  if  having  it  in  our 
power  to  soothe  the  sufferings  of  this  father,  this  mother, 
this  brother,  this  sister,  this  relative,  or  this  friend,  and 
even  to  deliver  them  entirely,  we  were  insensible  to  their 
sighs,  and  indifferent  to  their  sad  condition  I 

Let  us  pray  then  for  these  holy  souls,  and  let  us  recom- 
mend them  to  God  during  the  hol}^  sacrifice  of  the  Mass, 
and  in  our  Communions,  taking  care  to  apply  to  them  the 
indulgences  we  may  gain ; let  us  offer  to  God  some  morti- 
fication,for  their  relief,  let  us  condemn  ourselves  to  some 
privations. 

But  in  assisting  the  souls  who  are  dear  to  us,  let  us  not 
neglect  ourselves;  let  us  avoid  even  the  smallest  faults 
which  might  lead  us  to  purgatory.  Let  us  satisfy,  during 
this  life,  the  divine  justice,  and  let  us  not  put  it  off  till  we 
come  to  this  place  of  sufferings,  for  Jesus  Clirist,  the  Eter- 


472 


PARTICULAR  EXAMEN. 


nal  Truth,  assures  us  : Thou  shall  not  go  out  fr6m  thence 
until  thou  pay  the  last  farthing. — St.  Matt.  v.  26. 

Pause. 

Act  of  Contrition. — O Divine  Saviour ! who  dost  tell  us 
ill  Thy  Holy  Gospel  that  it  shall  be  meted  to  us  in  the 
same  measure  we  shall  mete  to  otliers,  and  that  Thou 
dost  hold,  as  done  to  Thyself,  that  which  we  shall  have 
done  to  the  least  of  Thy  disciples,  deign  to  pardon  me  the 
negligence  I have  shown,  in  praying  for  the  souls  in  purga- 
tory, and  to  accept  for  their  relief  all  the  merit  of  the  good 
w'orks  I shall  do  with  the  aid  of  Thy  holy  grace,  and  which 
I offer  Thee  in  advance  by  the  hands  of  Mary,  my  good 
mother. 

I make  the  resolution  to 


TWO  HUNDRED  AND  NINETY-FIRST  SUBJECT. 

IMPORTANCE  OF  THE  EDUCATION  OF  YOUTH. 

Take  this  child  and  nurse  him  for  Me ; I will  give  thee  thy  wages. — 
Exodus  ii.  9. 

To  instruct  children,  to  teach  them  to  know,  to  love,  to 
serve  God,  to  instruct  them  in  the  truths  of  faith,  to  give 
them  the  means  of  meriting  heaven,  by  the  avoidance  of 
sin  and  the  practice  of  virtue,  is  a work,  the  grandest,  the 
most  elevating,  the  most  meritorious,  that  we  can  exercise 
on  earth,  after  the  administration  of  the  Sacraments,  and 
the  offering  of  the  Holy  Sacrifice.  St.  Paul  has  even  said 
that  God  had  not  sent  him  to  baptize,  but  indeed  to  in- 
struct the  ignorant.  O,  how  beautiful  are  the  steps  of 
tliose  who  come  to  teach  the  good  news  of  salvation ! 
says  the  Holy  Ghost ; how  beautiful  they  are,  the  steps 
that  go  to  announce  the  word  of  God,  to  speak  of  Jesus 
Christ  and  of  His  mysteries  ; of  Mary;  of  her  glories,  and 
of  her  goodness  for  us. 


1 Rom.  X.  15. 


QUALITIES  NECESSARY  TO  A GOOD  TEACHER.  473 

Is  it  tlius  that  we  appreciate  our  vocation,  and  the  hap- 
piness we  have  in  participating  in  the  holy  mission  of  all 
that  there  has  been  greatest  on  earth  in  the  religious 
order,  whether  of  missionaries,  of  apostles,  and  of  Jesus 
Christ  himself  ? Have  we  exercised  this  employment  with 
zeal,  and  with  the  intention  of  causing  God  to  be  glorified 
on  earth,  of  winning  souls  to  Him,  and  of  attaching  to  Him 
the  hearts  of  our  pupils  ? Do  we  comprehend  how  happy 
those  are  who  pass  all  their  life  in  these  honorable  func- 
tions, who  reckon  forty  or  fifty  years  thus  spent,  usefully 
employed?  Yes,  assuredly,  it  is  to  such  w^orkmen  that  these 
encouraging  words  of  Jesus  Christ  are  addressed  : He  that 
shall  do  and  teach,  he  shall  be  called  great  in  the  kingdom  of 
heaven.^  He  shall  shine  as  the  brightness  of  the  firmament  and 
stars  for  all  eternity. — Dan.  xii.  3. 

Pause. 

Act  of  Contkition. — Yes,  my  God,  it  is  indeed  true,  that 
if  I had  known  the  dignity  of  my  ministry,  and  fulfilled 
with  zeal  all  the  duties  it  commands  me,  I should  have 
contributed  powerfully  to  Tiiy  empire  over  souls  ; but  I 
have  many  faults  to  reproach  myself  with  on  this  import- 
ant point,  and  which  regards  the  principal  end  of  my  re- 
ligious profession  ; I deplore  them,  and  I humbly  and  sin- 
cerely ask  Thee  pardon  for  them  by  the  merits  of  Jesus 
Christ  and  by  the  intercession  of  Mary  ; and  to  testify  to 
Thee  the  sincerity  of  my  repentance, 

I make  the  resolution  to 


TWO  HUNDRED  AND  NINETY-SECOND  SUBJECT. 

QUALITIES  NECESSARY  TO  A GOOD  TEACHER. 

Come,  children,  hearken  to  Me  ; I will  teach  you  the  fear  of  the  Lord.- 
Ps.  xxxiii.  12. 

In  order  to  be  truly  worthy  of  his  employment,  a teachei 
’ St.  Matt.  V.  19. 


474 


PARTICXiLAn 


should  be  called  to  it  by  God;  for  filling  the  office  of  ainbas- 
sador,  and  carrying  the  word  in  the  name  of  Jesus  Christ 
and  of  his  Church,  he  should  have  mission  and  authority 
to  exercise  his  ministry  worthily ; he  should,  above  all. 
have  a great  esteem  for  it.  Indeed,  how  could  he  not  es- 
teem an  emploj^ment  so  adapted  to  procure  the  glory  of 
God  and  the  salvation  of  souls,  to  cause  the  avoidance  of 
sin  and  the  practice  of  virtue  ? 

A good  teacher  ought  to  be  instructed,  and  to  have  well 
mastered  that  which  he  is  obliged  to  teach,  especially  in 
points  of  religion  ; without  this  condition,  he  would  be 
hlind^  and  leader  of  the  blind? 

He  ought  to  be  prudent,  and  consequently  do  nothing 
without  foreseeing  the  consequences  which  his  conduct, 
his  words,  may  have. 

He  ought  to  be  exemplary,  in  order  to  prove  by  his 
works,  the  truth  of  what  he  announces. 

He  should  practise  what  he  counsels  others,  and  avoid 
what  he  forbids  them  ; without  which,  one  might  say  to 
him  : Physician,  heal  thyself.  2 

He  ought  to  be  humble  ; a proud  person  is  little  fit  to 
speak  of  the  humiliations  of  Jesus  Christ,  and  of  the  ne- 
cessity of  being  humble  to  enter  into  Heaven. 

A good  teacher  ought  to  be  detached  from  ever3dhing 
and  from  himself,  seeing  neither  his  interest  nor  his  ease, 
but  solely  the  glory  of  God  and  the  salvation  of  his  pu- 
pils. 

He  ought  to  be  constant  and  courageous,  not  suffering 
himself  to  be  downcast  by  the  difficulties  he  may  encoun- 
ter in  his  employment. 

He  should  be  a man  of  prayer  ; for  if  it  is  necessary  to 
sow  by  good  instructions,  it  is  not  the  less  so  to  water  by 
prayer. 

Is  it  thus  that  we  look  upon  our  position  ? Do  we 


1 St.  Matt.  XV.  14, 


2 St.  Luke  iv.  23. 


MOTIVES  OF  A GOOD  TEACHER. 


475 


make  every  effort  to  acquire  the  qualities  necessary  to  us? 
Do  we  not  pass  too  lightly  over  the  defects  opposed  to 
these  qualities  ? Do  we  take  the  means  of  correcting 
ourselves  of  them  ? Do  they  make  the  subject  of  our  par- 
ticular examination  ? Do  we  perceive  any  progress  in 
ourselves  ? Do  we  apply  to  ourselves  this  counsel,  so  full 
of  wisdom  ? Take  heed  what  you  do  ; for  you  exercise  no 

the  judgment  of  man,  hut  of  the  Lord Let  the  fear  of  the 

Lord  he  with  you,  and  do  all  things  with  diligence. — II,  Paral. 
xix.  6. 

Pause. 

Act  of  Contriiton. — I thank  Thee,  O my  God  ! for  the 
knowledge  Thou  hast  given  me  to-da3"  of  the  nobleness 
of  my  employment,  of  the  obligations  it  imposes  on  me, 
and  of  the  qualities  I ought  to  possess  to  exercise  it 
worthily.  I have  many  faults  to  reproach  myself  with  in 
this  respect ; I ask  Thy  pardon  for  them  ; and  through 
the  merits  of  Jesus  Christ  and  the  intercession  of  Mary, 
I pray  Thee  to  grant  me  the  grace  to  acquire  those  quali- 
ties that  are  so  necessary  to  me. 

I make  the  resolution  to 


TWO  HUNDRED  AND  NINETY-THIRD  SUBJECT. 

THE  MOTIVES  WHICH  OUGHT  TO  ANIMATE  A GOOD  TEACHER. 

I seek  not  My  own  glory,  I seek  not  My  own  will. — St.  John  viii.  50. 

....  V.  30. 

It  is  from  the  motives  which  animate  us  that  our  ac- 
tions draw  all  their  merit  or  their  demerit ; it  imports  us 
very  much  to  examine  our  dispositions  on  this  subject,  in 
order  to  merit  the  benediction  of  Him  who  shall  not  judge 
according  to  the  sight  of  the  eyes,  nor  reprove  according  to  the 
hearing  of  the  ears,^  but  who  is  the  searcher  of  hearts  and 
reins.- 


> Isaias  xi.  3. 


2 Ps.  vii.  10. 


476 


PARTICULAR  EXAMEN. 


Ill  devoting  ourselves  to  the  instruction  of  youth,  are 
we  inspired  by  motives  of  religion,  the  only  ones  worthy 
of  God,  and  capable  of  sustaining  us  in  the  divers  difficul- 
ties we  may  encounter? 

Let  us  examine,  then,  very  seriously,  if  we  are  animated 
by  this  motive.  Do  we  seek  solely  the  glory  of  God,  our 
salvation  and  that  of  our  pupils  ? Have  not  self-love,  the 
desire  to  please,  some  part  in  the  motives  which  actuate 
us  ? Have  not  natural  inclination,  particular  affection  for 
some  pupil,  been  the  motive  of  any  of  our  actions  ? of  any 
of  the  sacrifices  which  our  duties  impose  on  us  ? Alas ! 
how  unwise  we  have  been,  if  such  have  hitherto  been  the 
motives  of  our  conduct ! 

O ! let  us  henceforth  look  higher,  let  us  have  only  God 
in  view,  and  let  us  so  act,  as  to  say  to  our  pupils,  as  the 
great  Apostle  said  to  the  Corinthians  : I seek  not  the  things 
that  are  yours,  hut  yoiC  It  is  neither  your  approbation  nor 
that  of  your  parents,  nor  your  goods  that  I seek,  but  it 
is  the  salvation  of  your  souls  ; they  are  your  dearest  in- 
terests. 


Pause. 

Act  of  Contrition. — O my  God ! if  Christian  motives 
had  always  animated  me,  how  many  merits  I should  have 
acquired ! Alas ! Lord,  how  many  times  I have  wandered, 
guided  by  motives  unworthy  of  Thee,  and  of  my  holy  to- 
cation  ! How  many  graces  I have  lost  in  losing  the  merils 
of  my  actions ! I ask  Thy  pardon  for  it,  O my  God 
through  the  merits  of  Jesus  Christ,  and  tlirough  the  in 
tercession  of  Mary. 

I make  the  resolution  to 


n.  Oor.  xii.  14. 


PRAYEES  IN  SCHOOL. 


477 


TWO  HUJNDEED  AND  NINETY-FOURTH  SUBJECT 

PRAYEES  IN  SCHOOL. 

T will  therefore  that  men  pray  in  every  place ; lifting  up  pure  hands.— 
I.  Tm.  ii.  8. 

Children  who,  under  the  conduct  of  a teacher,  and  es- 
pecially of  a religious  teacher,  should  learn  to  pray  with- 
out modesty,  without  piety,  without  attention,  would  be 
greatly  exposed  to  the  danger  of  never  doing  it  in  a manner 
proper  and  meritorious  before  God. 

It  is,  then,  of  infinite  importance  that  we  take  all  possb 
ble  precautions  to  preserve  them  from  so  great  an  evil. 
Let  us  examine  how  we  teach  our  pupils  to  pray. 

Do  we  use  our  best  endeavors  that  they  pray  with  all 
the  attention,  all  the  decorum,  all  the  modesty  of  wliich 
they  are  capable  ? A defect  of  zeal  in  this  matter  may 
render  us  very  culpable,  and  draw  upon  us  great  responsi- 
bility. 

Are  we  careful  to  accustom  the  children  to  direct  their 
intention  during  prayer  ; do  we  make  them  feel,  as  much 
as  possible,  what  they  owe  to  God,  who  sees  and  hears 
them,  and  what  they  ought  to  ask  of  Him  ? 

Do  we  require  that  every  occupation  should  cease 
during  prayer,  and  do  we  remove  from  them  everything 
which  might  distract  them  ? 

Do  we  take  care  that  the  prayers  are  said  slowly,  so 
that  all  the  pupils  may  articulate  every  word  in  a dis- 
tinct and  proper  manner  ; that  they  may  attentively  and 
understandingly  go  through  the  prayer  ? 

Do  we  endeavor  to  establish  in  this  exercise  that  seri- 
ous tone  which  announces  sentiments  of  faith,  that  piety 
which  touches  the  heart  and  sanctifies  the  mind,  that  ex- 
terior modesty  which  restrains  all  eyes,  and  imparts  an 
edifying  posture  to  the  body. 

But  let  us  not  forget,  that  if  all  these  precautions  are 


478 


TARTICULAll  EXAMEN. 


necessary  in  class,  for  the  prayers  said  in  it,  they  are  much 
more  so  in  church,  during  tlie  holy  ojQfices,  and  in  pres- 
ence of  the  faithful  who  assist  at  them. 

Let  us  examine  our  conduct  on  this  subject ; let  us  see 
if  our  pupils  have  a relish  for  prayer  ; if  we  recommend 
them  to  pra}^,  and  to  pray  well,  in  the  morning  and  even- 
ing ; to  have  recourse  to  God  in  dangers  ; to  expose  to 
Him  their  wants  with  confidence.  Finally,  let  us  be  well 
persuaded  that  if  an  excess  were  permitted  us  in  the  ex- 
ercise of  zeal,  it  should  be  particularly  to  inspire  well- 
directed  prayers,  rather  than  fall  under  the  anathema 
pronounced  in  these  words  : Cursed  he  he  that  doeth  the 
work  of  the  Lord  deceitf  ully. — Jer.  xlviii.  10. 

Pause. 

Act  of  Contrition. — I ask  Thy  pardon,  O my  God,  for 
having  failed  in  zeal  and  piety,  during  the  prayers  of  the 
chddren  ; and  for  the  scandal  I may  have  given  them,  in 
not  conforming  exactly  to  every  point  recommended  to 
me,  during  this  exercise  ; I pray  Thee,  through  the  merits 
of  Jesus  Christ,  and  through  the  intercession  of  Mary,  to 
grant  me  the  grace  to  take  henceforth  all  the  precautions 
necessary,  in  order  that  the  pupils  confided*  to  my  care, 
may  always  prayerfully  address  Thee. 

I make  the  resolution  to 


TWO  HUNDEED  AND  NINETY-FIFTH  SUBJECT. 

CATECHISM. 

Woe  is  unto  me  if  I preach  not  the  gospel — I.  Cob.  ix.  16. 

The  principal  end  of  the  institution  of  the  Christian 
schools  being  the  teaching  the  truths  of  religion  contained 
in  the  catechism,  we  ought  first  to  apply  ourselves  to 
the  study  of  a course  of  religion  ; secondly^  to  acquire  an 


CATECHISM. 


479 


exact  knowledge  of  the  lessons  of  the  catechism  of  the  Dio- 
cese, which  we  have  daily  to  explain,  and  .never  be  so  rash 
as  to  present  ourselves  in  class  without  this  serious  pre- 
paration. 

Penetrated  by  these  sentiments,  do  we  prepare  ourselves 
for  this  important  lesson  with  all  suitable  application  ? 
Do  we  know  what  we  ought  to  say  before  commencing  it  ? 

Do  we  explain  with  exactitude  the  catechism  of  the  Dio- 
cese ? Are  we  careful  that  the  children  know  it  and  com- 
prehend it,  as  far  as  their  age  and  their  capacity  may  per- 
mit ? 

Do  we  teach  the  catechism  in  an  interesting  manner, 
and  capable  of  attracting  the  attention  of  the  pupils  ? In- 
stead of  interrogating  them  incessantly  by  questions  and 
sub-questions,  addressed  sometimes  to  one  and  sometimes 
to  another,  in  order  to  sustain  their  attention,  have  we  not 
the  bad  habit  of  talking  a great  deal,  as  if  we  were  preach- 
ing, and  thus  losing  time  ? 

Do  we  teach  catechism  every  day,  and  during  the  whole 
time  set  apart  for  this  holy  exercise  ? 

Do  we  teach  catechism  with  the  zeal  its^  importance 
demands  ; and  can  the  pupils,  in  hearing  us,  say  that  we 
are  well  penetrated  with,  and  well  convinced  of  what  we 
say  ? Do  we  consider  that  it  is  one  of  the  most  efficacious 
means  to  inspire  them  with  the  respect  and  the  practice  of 
the  holy  truths  in  which  we  instruct  them  ? 

To  nourish  our  soul,  and  to  inspire  it  every  day  with  a 
new  ardor,  do  we  consider  the  grandeur  of  God,  whose 
children  our  pupils  are  ; the  sufferings  and  death  Jesus 
Christ  endured,  in  order  to  redeem  them  ? Do  we  reflect 
on  the  value  of  a soul,  and  on  the  fate  which  is  reserved 
for  it  through  all  eternity?  Let  us,  then,  reanimate  our 
faith  ; and  for  this  end  let  us  impress  on  ourselves  these 
words  of  the  prophet : They  that  are  learned  in  the  science 
of  the  saints  shall  shine  as  the  brightness  of  the  firmament 


480 


PARTICULAR  EXAMEN. 


and  they  that  instruct  many  to  justice  as  stars  for  all  'Eternity^ 
— Dan.  xii.  8. 

Pause. 

Act  of  Contrition. — I thank  Thee,  O my  God,  for  ha-ving 
called  me  to  the  duty  so  honorable  of  catechising  children. 
At  the  same  time  I ask  Thy  pardon  for  all  the  faults  I 
have  committed,  either  in  giving  my  religious  instruc' 
tions  badly,  or  in  not  preparing  myself  well  for  them.  I 
pray  Thee  also  for  the  future,  by  the  merits  of  Jesus  Christ, 
and  the  intercession  of  Mary,  the  grace  to  acquit  myself 
of  this  duty  with  all  possible  zeal.  In  order  to  succeed  in 
this 

I make  the  resolution  to 


TWO  HUNDBED  AND  NINETY-SIXTH  SUBJECT. 

GOOD  EXAMPLE. 

Be  Thou  an  example  of  the  faithful. — I.  Tim.  iv.  12. 

Children  learn  more  by  the  eyes  than  by  the  ears,  that 
is  to  say,  they  practice  rather  what  they  see  done,  than 
what  they  are  told  to  do. 

According  to  this  principle,  let  us  see  whether  we  are 
for  the  pupils  confided  to  our  care,  sure  guides,  models  so 
perfect  that  in  imitating  us,  in  following  our  counsels,  they 
can  attain  to  salvation.  Let  us  not  forget  that  children 
are  naturally  inclined  to  consider  as  a saint,  the  religious 
who  undertakes  to  instruct  them,  to  form  them  to  the 
practice  of  virtue.  They  study  his  words,  his  actions,  his 
movements  ; they  seek  to  divine  the  thoughts  of  his  mind, 
the  affections  of  his  heart,  and  the  intentions  which  impel 
him  to  act  in  and  out  of  class,  either  with  themselves,  with 
their  parents,  or  with  parents  who  visit  him. 

It  is  then  very  important  that  the  teacher  be  really  edi- 
fying in  church,  in  school,  and  everywhere  ; that  he  maka 


ZEAL. 


481 


the  sign  of  the  cross  with  respect,  that  he  say  the  prayers 
of  the  class  with  piety,  and  that  he  assist  at  the  offices 
with  great  modesty  ; that  he  guard  his  eyes  with  very 
great  care  both  in  the  church  and  the  streets  ; that  he 
avoid  everything  that  might  savor  of  im2:)atience  in  re- 
gard to  certain  children,  and  of  familiarity  towards  others  ; 
that  he  be  reserved  in  regard  to  persons  from  without, 
speaking  to  them  only  from  necessity,  and  always  in  the 
presence  of  witnesses  ; that  he  avoid  sending  any  com- 
munication, either  verbally,  or  especially  by  writing,  under 
any  pretext  whatever,  unless  duty  expressly  requires  it. 

Finally,  the  teacher  must  never  forget  that  all  his  words, 
all  his  conduct,  have  not  only  the  pupils  for  witnesses,  but 
also  the  public  ; that  nothing  escapes,  that  everything  is 
appreciated,  and  that  every  one  believes  he  has  a right  to 
exact  from  him  a conduct  perfectly  in  keeping  with  the 
habit  he  wears,  and  the  high  functions  he  exercises.  He 
can  never  attain  this  end  better  than  by  applying  to  him- 
self what  St.  Paul  says  : I ivill  honor  my  ministry. — Rom. 
xi.  13. 

Pause. 

Act  of  Coxtrition. — 'Wffiat  a subject  of  grief  and  confu- 
sion for  me,  OLord,  m comparing  my  conduct  with  my  ob- 
ligations, to  behold  myself  so  far  removed  from  the  perfec- 
tion which  my  employment  requires ! How  have  I been 
able  to  consent  to  all  these  faults  which  I detest,  and  for 
which  I ask  Thy  pardon.  Yes  ; pardon  me,  O my  God, 
by  the  merits  of  Jesus  Christ  and  the  intercession  of 
Mary. 

I make  the  resolution  to 


TWO  HUNDRED  AND  NINETY-SEVENTH  SUBJECT. 

ZEAL. 

I became  all  things  to  aU  men  that  I might  save  all. — I.  Coe.  ix.  23. 
He  who  has  seriously  meditated  on  the  greatness  of 


482 


rAIlTICUL.iR  EXALIEN. 


God,  on  the  recompenses  promised  to  virtue,  on  the  chas- 
tisement reserved  for  sin,  and  consequently  on  the  neces- 
sity of  salvation,  will  not  be  wanting  in  courage  and  ardor 
to  labor  first,  for  his  own  sanctification,  and  then  for  tliat 
of  the  souls  confided  to  him  ? Can  he  fail  to  be  animated 
with  a holy  zeal  at  the  sight  of  this  multitude  of  children 
who,  with  their  eyes  fixed  on  him  when  he  speahs  to  them 
of  God,  and  of  his  holy  mysteides,  seem  to  say  to  him 
with  one  voice  : ‘‘  O ! we  pray  Thee  reflect  on  our  present 
needs  and  future  dangers  ; forget  not  that  heaven  or  hell 
must  be  our  portion.  Speak  to  us  so  as  to  persuade  our 
minds,  touch  our  hearts,  gain  our  will,  and  attach  it  forever 
to  the  practice  of  virtue,  and  avoidance  of  evil.  AVe  shall 
be  saved  if  Thou  wilt  have  pity  on  us  ; we  shall  be  lost  if 
Thou  wilt  forsake  us,  if  Thou  wilt  instruct  us  without 
zeal,  without  persuasion,  without  conviction  on  Thy  part.’’ 

Have  we  thus  measured  the  greatness  of  our  obliga- 
tions ? Have  we  considered  that  there  is  question  of  pro- 
curing the  eternal  salvation  of  a multitude  of  children,  or 
of  sending  them,  we  may  say,  to  hell  ? 

Have  we  instructed  these  poor  children  with  the  zeal 
that  this  consideration  of  eternity  demands  ? 

Has  this  zeal  been  so  ardent,  as  to  consume  our  souls  ? ’ 
has  it  been  sincere,  enlightened,  persevering?  Have  we 
prayed  the  Lord  to  bless  our  labors  ? O ! how  guilty  we 
should  be  if  it  were  otherwise,  if  we  had  neglected  a duty 
so  important,  so  essential ! O ! how  truly  then  should  we 
deserve  that  these  words  of  Jeremiah  be  addressed  to  us  : 
The  little  ones  have  asked  for  bread,  and  there  was  none  to 
break  it  unto  them^  These  clhldren  ought  to  be  saints  ; 
they  ought  to  glorify  God,  and  to  enjoy  an  eternal  happi- 
ness ! Tlirough  your  fault  they  will  be  reprobates,  they 
will  suffer,  the}^  will  curse  God,  and  they  will  curse  you 
eternally.  You  ought  to  have  given  them  life,  and  you 


* Ps.  Ixviii.  10. 


2 Lam,  iv,  4. 


GOOD  ODDER  AND  DISCIPLINE  IN  SCHOOL.  483 

have  given  them  death.  Now  render  an  account  of  j^our 
conduct  and  their  ruin  ; render  life  -for  life. — Exodus  xxi. 
23. 

Pause. 

Act  of  Contrition. — O ! my  God  ! I ought  like  David  to 
build  to  Thee,  not  a material  temple,  but  living  and  spir- 
itual temples  in  the  souls  of  my  pupils  ! O ! how  far  I am 
from  having  the  sentiments  of  that  holy  king  when  he 
meditated  the  execution  of  his  laudable  project ; I will 
give  no  rest  to  my  temples,  until  I find  out  a place  for  the 
Lord,  a tabernacle  for  the  God  of  Jo, cob  ! • and  nevertheless 
the  question  was  not  the  salvation  of  a soul,  but  simply  the 
construction  of  a material  temple.  I ask  Thy  pardon  for 
having  hitherto  had  so  little  zeal.  I promise  Thee  that 
with  the  protection  of  Mary  and  Joseph  I will  do  better  in 
future  ; therefore, 

1 make  the  resolution  to 


TWO  HUNDKED  AND  NINETY-EIGHTH  SUBJECT. 

GOOD  ORDER  AND  DISCIPLINE  IN  SCHOOL. 

Let  all  your  things  be  done  in  cliai’ity. — I.  Cor.  xvi.  14. 

Public  edification,  the  reputation  of  a school,  the  tran- 
quility of  the  neighborhood,  demand  that  the  children  be- 
take themselves  to  the  classes  or  the  church,  without 
noise,  without  disorder,  without  confusion,  and  that  they 
leave  in  the  same  manner. 

It  is  necessary  that  the  pupils  be  punctual  in  attendance 
in  class  or  at  church,  at  fixed  hours  ; if  they  arrive  too 
soon  they  are  exposed  to  great  dangers  ; if  they  come  too 
late  they  are  deprived  of  the  first  lesson,  and  sometimes 
even  of  the  first  prayer.  Let  us  render  an  account*  to  our- 
selves now  of  what  passes. 


• Ps.  cxxxi.  5. 


48i 


PAETICULAR  EXAMEN. 


How  do  our  pupils  behave  while  on  the  way  to  school? 
Do  the}^  come  too  soon  or  too  late  ? 

How  many  of  them  are  ordinarily  present  at  the  com- 
mencement of  Mass? 

How  many  of  them  arrive  during  the  celebration  of  the 
Holy  Sacrifice  ? how  many  after  ? 

How  many  of  them  are  present  at  the  Veni  Sancle?  How 
many  of  them  arrive  during  the  prayer  ? 

If  any  stranger  should  be  in  the  class-room  at  the  time 
of  these  successive  arrivals,  during  these  first  exercises, 
would  we  not  have  to  blush  for  it? 

But  is  not  God  there  ? Does  He  not  know  whether  or 
not  we  take  the  necessary  means  to  make  these  disorders 
cease  ? 

Let  us  reflect  seriously  on  this,  and  let  us  not  forget  that 
we  shall  one  day  be  obliged  to  render  an  account  of  such 
negligence.  To  prevent  all  such  confusion,  and  to  incite  our- 
selves to  our  duty  energetically,  let  us  encourage  ourselves 
by  these  words  wdiich  the  Holy  Ghost  addresses  to  us:  Take 
heed  to  yourselves  atid  to  the  whole  flock  wherein  the  Holy 
Ghost  hath  placed  you?  Take  courage,  and  do  diligently,  and 
the  Lord  ivill  be  with  you  in  good  things. — II.  Paral.  xix.  11. 

Pause. 

Act  of  Contrition. — I am  guilty.  Lord;  enter  not  into 
judgment  with  Thy  servant.  I have  neglected  many  things 
in  the  performance  of  my  duties  ; my  pupils  have  failed  in 
punctuality  through  my  fault.  I ask  Th}^  pardon  for  it,  O 
my  God ! and  I pray  Thee  by  the  merits  of  Jesus  Christ 
and  the  intercession  of  Mary  to  give  me  the  courage  and 
strength  to  do  what  Thou  dost  require  of  me  ; and  in  ordei 
to  prove  to  Thee  my  desire  to  do  better  in  future, 

I make  the  resolution  to 


‘ Acts  XX.  28. 


VIGILANCE. 


485 


TWO  HUNDEED  AND  NINETY-NINTH  SUBJECT, 

VIGILANCE. 

Be  tbmi  vigilant,  labor  in  all  things,  do  the  work  of  an  evangelist,  fnlfi 
diy  ministry.— II.  Tm.  iv.  5. 

Vigilance  wliicli  renders  a teacher  diligent  and  exact,  in 
the  fulfilment  of  all  his  duties,  is  necessary  both  for  himself 
and  for  the  pupils  to  whom  Providence  has  appointed  him 
the  visible  guardian  angel.  He  should  watch  over  all  their 
actions,  and  over  all  their  conduct,  during  the  whole  time 
he  has  them  under  his  management ; persuaded  that,  other- 
wise, he  would  render  himself  answerable  for  the  faults 
thej^  might  commit. 

Let  us  see  now  whether  we  acquit  ourselves  punctually 
of  our  duties  on  this  subject.  Do  we  take  the  means  which 
wisdom  and  virtue  inspire,  in  order  never  to  lose  sight  of 
our  pupils  ? Do  we  know  what  they  do  in  class,  and  when 
they  leave  it  to  return  home  ? Do  we  take  all  possible 
means,  in  order  that  they  may  without  distractions  recite 
all  the  prayers  in  church  as  well  as  in  school?  Do  we  not 
permit  several  children  to  go  out  at  the  same  time  ? Do 
we  not  place  the  pupils  beyond  our  immediate  surveillance^ 
under  pretext  of  making  them  work  at  special  lessons? 
Finally,  are  we  truly  guardian  angels  to  these  children, 
preventing  them  from  doing  evil,  and  teaching  them  by 
our  words  and  actions  to  do  good  with  a perfection  ade- 
quate to  their  age  ? Is  it  thus  that  we  watch  over  the 
flock  confided  to  us  ? Can  we  say,  with  our  Divine  Saviour 
to  his  Heavenlv  Father  : Of  them  whom  Thou  hast  given  me, 
I have  not  lost  any  one, — St.  John  xviii.  9. 

Pause. 

Act  of  Contrition. — O my  God ! I ask  Thy  pardon  fo 
all  the  faults  I have  committed,  in  not  watching  over  m> 
pupils  ; I also  ask  Thy  pardon  for  those  which  the  pupils 
have  committed,  in  consequence  of  this  want  of  vigilance, 


486 


PARTICULAR  EXAMEN. 


and  I pray  Thee  to  grant  me,  through  the  merits  of  Jesus  I 
Christ,  and  the  intercession  of  Mary,  the  grace  to  repair 
all  the  past,  by  greater  attention  in  future.  - I 

1 make  the  resolution  to j 


THREE  HUNDREDTH  SUBJECT.  j 

SILENCE  AND  THE  GOOD  USE  OF  SPEECH. 

To  speak  a word  in  due  time  is  like  apples  of  gold  on  beds  of  silver  — 
pROV.  XXV.  1. 

Silence  ought  to  be  the  special  virtue  of  a teacher,  who 
wishes  to  succeed  in  his  employment ; the  less  he  talks,  i 
the  more  silent  will  the  pupils  be,  and  the  more  attentive 
will  they  be  to  his  lessons,  his  orders,  and  his  prohibitions. 

The  class  in  greatest  disorder  will  be  immediately  re- 
established in  its  normal  state,  if  the  teacher,  (especially  if 
he  be  new  to  the  pupils,)  observe  silence,  see  what  is  going 
on,  and  note  down  the  principal  authors  of  the  trouble. 

It  is,  then,  a great  defect  in  a teacher  to  interrupt  si- 
lence often,  under  pretext  of  making  known  to  the  pupils 
what  they  ought  to  do,  what  they  ought  to  avoid  ; to 
speak  to  them  of  reward  if  they  be  faithful  to  such  or 
such  a point  ; also  to  menace  if  they  be  not  faithful  to  it. 

It  is  of  course  necessary  to  explain  what  the  pupils  have 
to  do  and  what  to  avoid  ; this  done,  the  action  of  the 
teacher,  rather  than  his  words,  will  maintain  order.  ' 

How  do  we  appreciate  silence  ? Have  we  not  often 
forgotten  it  ? Have  we  not  even  provoked  disorder  and 
noise  in  class,  by  our  readiness  to  speak  on  trifles,  about 
things  which  might  have  been  conveyed  through,  and 
understood  by  signs  ? Have  we  foreseen  what  necessity  i 
would  oblige  us  to  announce,  so  as  to  do  it  with  the  fewest  j 
words  possible  ? | 

Do  we  not  sometimes  yield  to  a certain  propensity  to  talk, 


EVENNESS  OF  CONDUCT. 


487 


forgetting  that  the  same  rules  which  impose  silence  in  tlie 
community  prescribe  it  also  in  class,  and  that  we  ouglir 
not  to  break  it,  except  in  the  times,  under  the  circumstan- 
ces, and  with  the  precautions  which  they  allow? 

Finalty,  have  we  not  forgotten  that  it  behooves  us,  more 
than  others,  to  meditate  often  on  these  \vords  of  the  Di- 
vine Saviour  : Every  idle  word  that  men  ehall  speak  they  shall 
render  an  account  for  it  in  the  day  of  judgment. — St.  Matt. 
xii.  36.  • - 

Pause. 

Act  of  Contrition. — How  many  faults  I should  have 
avoided  if  I had  observed  stricter  silence  in  class ! I 
ask  Thy  pardon,  O my  God,  for  my  want  of  vigilance,  on 
a point  so  important  to  good  order,  and  I pray  Thee  to 
be  pleased  Thyself  to  govern  my  tongue,  since  Thou  alone 
canst  do  it. 

I make  the  resolution  to 


THREE  HUNDRED  AND  FIRST  SUBJECT. 

EVENNESS  OF  CONDUCT. 

A double-minded  man  is  inconstant  in  all  his  ways  — St.  James  i.  8. 

Evenness,  uniformity,  invariability  of  conduct,  are  neces- 
sary to  a teacher,  in  order  to  obtain  the  authority  over 
his  pupils  of  which  he  has  need  ; and  to  conciliate  their 
respect,  as  well  as  their  affection. 

Instead  of  tending  to  this  end,  by  applying  ourselves 
faithfully  to  the  practice  of  the  means  given  us  to  arrive 
at  the  end  we  propose,  have  we  not  arbitrarily  substituted 
for  them  others  more  conformable  to  our  inclinations,  and 
to  our  personal  views  V 

Have  we  not  incessantly  varied  in  our  conduct,  taking 
one  day  a means,  and  abandoning  it  on  the  morrow,  or 
permitting  one  day  what  we  had  forbidden  the  day  be- 


488 


PARTICULAE  EXAMEN. 


fore  ? Does  it  happen  to  us  to  make  promises  or  threats 
lightly  or  arbitrarily,  without  foreseeing  the  good  or  bad 
effects  of  them,  and  forthwith  to  make  no  account  of 
them  ? Do  we  have  recourse  to  repressive  measures  or 
give  just  orders,  without  following  them  up  ; so  as  to  en- 
danger our  authority,  give  room  for  disorder,  and  provoke 
thereby  new  punishmments  by  our  continual  changes  ? 

To  keep  ourselves  in  the  constant  observance  of  our 
holy  regulations,  let  us  reflect  seriously  on  these  words  of 

the  Lord  : Observe  and  do  all  the  law  ; turn  not  from  it 

to  the  right  hand  or  to  the  left  f and  on  those  of  Moses  : 
The  Lord  shall  make  thee  the  head  ; . . . .if  thou  ivilt  hear  the 
commandments  of  the  Lord  thy  God,....and  turn  not  away 
from  them,  neither  to  the  right  hand,  nor  to  the  left. — Deut. 
xxviii.  13. 

Pause. 

Act  of  Contrition. — Thou  art  always  the  same,-  my  Lord 
and  my  God ! and  my  great  perfection  would  be  to  imi- 
tate Thee,  as  far  as  in  me  lies  ; but  I am  presumptuous 
enough  to  wish  to  distinguish  myself  by  following  my  own 
counsel.  I ask  Thy  pardon  for  the  faults  I have  com- 
mitted by  my  inconstancy ; and  through  the  merits  of  Jesus 
Christ  and  the  intercession  of  Mary,  I ask  Thee  also  the 
grace  to  be  in  future  more  persevering  in  the  observance 
of  my  holy  regulations. 

I make  the  resolution  to 


THREE  HUNDRED  AND  SECOND  SUBJECT. 

PRUDENCE. 

Counsel  sliall  keep  thee. — Prov.  hi.  11. 

By  the  practice  of  prudence,  a good  teacher  knows,  dis- 
cerns, and  employs  the  means  most  sure  and  most  proper 


1 Josh.  i.  7. 


2 Heb.  i.  12. 


PRUDENCE, 


489 


to  arrive  at  tlie  praiseworthy  and  legitimate  end  which  he 
proposes  to  himself  in  the  exercise  of  his  functions  ; this 
virtue  indicates  to  him  what  he  ought  to  do,  and  what  he 
ought  to  avoid,  in  order  to  prevent  those  disagreeable  oc- 
currences which  a course  taken  too  lightly  and  without 
reflection  might  entail. 

Prudence  demands,  then,  that  we  precipitate  nothing ; 
that  we  defer  to  another  time  whatever  cannot  be  done 
with  security,  and  a sort  of  certainty,  at  the  present.  A 
teacher,  then,  who  is  truly  prudent,  never  speaks  a word, 
adopts  no  measure,  takes  no  course,  without  having  reflect- 
ed on  the  consequences  that  may  result  from  it,  as  regards 
the  pupil,  the  parent,  the  civil  authority,  etc. 

A prudent  teacher  gives  few  admonitions,  gives  little 
assistance,  in  the  fear  of  accustoming  the  pupils  to  it ; but 
he  weighs  well  what  he  requires,  that  he  may  with  more 
certainty  exact  it.  He  never  makes  them  general  threats, 
which  falling  on  too  great  a number  of  things,  or  on  too 
great  a number  of  pupils,  could  not  be  executed  without 
serious  inconvenience.  He  never  imposes  punishment  with 
out  having  first  examined  whether  it  is  just  and  merited  ; 
whether  it  is  proportionate  to  the  physical  and  moral  pow- 
ers of  the  guilty,  and  what  effect  it  will  produce.  If  he 
thinks  he  must  bring  under  subjection  some  one  who  is 
obdurate,  a difficult  character,  he  never  undertakes  it  with- 
out having  asked  counsel  first,  so  as  to  know  what  means 
he  ought  to  adopt,  and  whether  it  would  not  be  more  ad- 
visable to  give  him  back  to  his  parents.  Einally,  prudence 
requires  that  we  never  act  on  an  uncertainty,  in  a first 
moment  of  excitement  or  impatience,  either  towards  pupils, 
or  in  our  intercourse  with  the  clergy,  the  civil  officers,  or 
the  members  of  the  School  Board. 

Let  us  see  whether  we  are  faithful  to  practice  the  rules 
which  prudence  prescribes  to  us  in  the  exercise  of  our  em- 
ployment, and  when  there  is  question  of  assuming  any  re- 


490 


PARTICULAE  EXAMEN. 


sponsibility.  Do  we  offer  up  some  prayers  to  obtain  the 
precious  gift  of  prudence  ? Have  we  been  careful  to  make 
our  difficulties  known  to  those  who  direct  us,  in  order 
that,  aided  by  their  counsels,  we  may  always  act  very  pru- 
dently ? Let  us  regulate  ourselves  henceforth  according 
to  this  beautiful  maxim  of  Solomon  : In  the  heart  of  the 
prudent  resteth  wisdom,  and  it  shall  instruct  all  the  ignorant, 
that  is  to  say,  it  will  make  itself  known  in  the  midst  of 
the  unwise. — Prov.  xiv.  33. 

Pause. 

Act  of  Contrition. — Thou  dost  recommend  me,  O my 
good  Master,  to  be  prudent,  and  prudent  as  the  serpent 
but  harmless  as  the  dove.  How  many  faults  the  less 
should  I have  to  reproach  myself  with,  if  I had  been  faithful 
to  this  paternal  counsel ! I ask  Thy  pardon  for  it,  through 
the  intercession  of  the  Most  Holy  Yirgin,  so  prudent  and 
so  wise. 

I make  the  resolution  to 


THEEE  HUNDRED  AND  THIRD  SUBJECT. 

PATIENCE. 

Patience  la  necessary  for  you ; that  doing  the  will  of  God,  you  may  re- 
ceive the  promise.— Heb.  x.  36. 

Patience  makes  us  bear  with  submission  to  the  will  of 
God,  all  the  evils  of  this  life,  particularly  the  troubles 
attendant  on  the  education  of  youth.  Let  us  examine  how 
we  have  practised  this  virtue  up  to  the  present  time,  and 
how  we  wish  to  practice  it  in  future. 

Do  we  know  the  fatal  consequences  that  might  result 
from  the  conduct  of  a master,  unquiet,  impatient,  hasty, 
who  should  wish  to  establish  all  at  once  in  a class  of  which 
he  takes  the  direction,  all  the  usages  he  might  think  good, 
or  to  reform  all  the  abuses  he  remarks  in  it ; who  should 


PATIENCE. 


m 


wish  all  his  desires  to  be  accomplished  as  soon  as  he  has 
conceived  them,  and  that,  from  his  own  impulse,  'without 
counsel,  and  even  without  taking  sufficient  time  to  foresee 
the  inconveniences  that  might  be  the  result? 

Have  we  reflected  that  inconsiderateness,  vivacity,  pre- 
cipitation, far  from  being  signs  of  strength  and  vigor,  are 
ordinarily  proofs  of  weakness  and  incapacity,  and  gene- 
rally have  for  their  results  only  too  just  regrets  ? 

Have  we  paid  attention  to  what  the  Holy  Ghost  says  : 
that.  The  patient  man  m better  than  the  valiant,  and  he  that 
rideth  his  spirit  than  he  that  taketh  cities't « 

Have  we  often  reflected  that  an  impatient  teacher  is 
liable  to  become  unjust,  harsh,  towards  his  pupils  ; to  im- 
pose on  them  punishments  and  tasks  more  likely  to  repel 
and  discourage  them  than  to  improve  their  temper,  and  in- 
spire them  with  a love  of  virtue?  That  by  such  a conduct 
he  renders  himself  contemptible  in  the  eyes  of  his  pupils, 
and  even  of  their  parents,  always  informed,  and  sometimes 
even  witnesses  of  his  proceedings  ? 

Are  we  well  convinced  that  every  punishment,  eveiy  ex- 
tra labor,  we  should  inflict  in  a moment  of  disappointment, 
impatience,  emotion,  could  only  have  very  grievous  results  ? 
Has  it  not  happened  to  us  to  strike  the  pupils,  to  treat 
them  harshly  in  moments  of  impatience,  without  foresee- 
ing the  bad  consequences  of  such  a course  ? Let  us  ask 
of  God  that  patience,  that  calmness  of  which  we  have  need 
in  the  management  of  children,  and  let  us  think  upon 
what  our  adorable  Master  says  : In  your  patience  ye  shall 
possess  your  souls. — St.  Luke  xxi.  19. 

Pause. 

Act  of  Contrition. — O good  God ! Thou  hast  confided 
to  me  children  who  are  ever  Thine  ; Thou  hast  confided 
them  to  me  that  by  my  toil,  my  meekness,  and  my  patience, 

I may  render  them  worthy  of  Thee,  who  art  their  Father 
' Prov,  xvi.  32. 


492 


PARTICULAR  EXAMEN. 


and  mine  : but  bow  often  have  I not  strayed  from  Thy  in- 
tentions by  harshness,  impatienee,  bursts  of  passion  to- 
wards these  children ! I ask  Thy  pardon  for  it,  by  the 
merits  of  Jesus  Christ,  and  by  the  intercession  of  Mary ; 
and  furthermore,  graces  sufficiently  strong  to  execute  the 
particular 

Resolution  I make  to 


THEEE  HUNDRED  AND  FOURTH  SUBJECT. 

IMPARTIALITY. 

There  is  no  respect  of  persons  with  God. — Romans  ii.  ll. 

Once  admitted  to  the  school,  all  the  pupils  have  an  equal 
right  to  the  cares  of  the  teacher,  to  his  affection,  to  his  re- 
wards. 

Pupils  who  should  be  neglected,  rebuffed,  slighted, 
would  murmur,  complain  to  their  parents,  and  derive  no 
profit  from  the  lessons  of  the  master. 

Among  the  privileged,  some  would  become  haughty,  self- 
sufficient,  difficult  to  control ; others  would  be  the  object 
of  jealousy  to  their  fellow-students,  who,  seeing  them  sur- 
rounded by  particular  attentions,  would  not  fail  to  criti- 
cise their  conduct,  to  exaggerate  their  defects,  and  conse- 
quently to  make  them  disgusted  with  the  school. 

Let  us  see  now  what  is  our  conduct.  Do  we  not  suffer 
ourselves  to  rebuff,  to  repel,  certain  children,  because  they 
do  not  please  us,  because  we  have  some  antipathy  in  regard 
to  them. 

Are  there  not  some,  on  the  contrary,  for  whom  we  have 
special  attentions,  predilections,  tender  friendships,  to 
whom  we  distribute  unmerited  rewards,  speaking  to  them 
in  private,  and  caressing  them  under  pretext  of  encourage- 
ment; betraying  too  natural  an  inclination  for  some,  which 
the  others  are  not  slow  to  perceive,  and  at  which  they  aro 
justly  scandalized.  If  we  have  an^dliing  of  the  kind  to  re- 


GRATUITOUS  TEACHING. 


493 


pvoaeli  ourselves  with,  we  should  weep  bitterly  over  our 
coiuluet,  de])lore  it,  and  correct  ourselves  immediately, 
else  we  expose  ourselves  to  fatal  mist.d^es. 

Let  us  hasten  then  to  put  in  practice  these  words  of  the 
Holy  Ghost : Thou  shaft  not  do  that  which  is  unjust,  nor 
judge  unjustly.  Respect  not  the  ])6rson  of  the  poor,  nor  honor 
the  countenance  of  the  mighty  ; hut  judge  thy  neighbor  ac- 
cording to  justice."'  There  shall  he  no  difference  of  persons; 
you  shall  hear  the  little  as  well  as  the  great ; neither  shall  you 
respect  any  man's  person,  because  it  is  the  judgment  of  God.^ 

Do  we  often  revolve  in  our  mind,  and  do  we  meditate 
attentively  upon  this  maxim  of  the  Holy  Ghost  : Dicers 
weights  and  dicers  measures,  both  are  abominable  before  God. 
— Prov.  XX.  10. 

Pause. 

Act  of  Contrition. — O my  God!  how  blind  I am  in  my 
affections ! Pardon  me,  Lord,  all  the  faults  I have  commit- 
ted by  my  too  natural  attachment  to  certain  pupils,  and 
showing  coldness  to  others  because  they  did  not  please 
me  ; it  is  an  injustice  of  which  I repent,  and  I ask  Thy 
pardon  for  it,  through  the  merits  of  Jesus  Christ  and 
the  intercession  of  Mary. 

I make  the  resolution  to 


THKEE  HUNDKED  AND  FIFTH  SUBJECT. 

GRATUITOUS  TEACHING. 

Freely  have  you  received,  freely  give. — St.  Matt.  x.  8. 

By  the  vow  of  teaching  gratuitously,  we  engage  ourselves 
as  far  as  we  are  concerned,  not  only  to  devote  all  our  care 
to  instruct  the  children  well,  and  bring  them  up  in  a 
Christian  manner,  but  moreover,  not  to  exact  anything,  not 
to  receive  anything  whatever  on  their  part  or  on  the  part 


’ Levit.  xix.  15. 


2 Dout.  i.  17. 


494 


PAKTICULAE  EXAMEN. 


of  the  parents  as  a recompense,  either  in  presents  w under 
any  other  pretext,  and  not  to  employ  the  parents  of  the 
scholars  in  any  work,  in  the  hope  that  they  will  do  it  with- 
out asking  pay.  To  act  otherwise  would  be  to  fail  essen- 
tially ill  a duty  prescribed  by  the  rule,  and  confirmed  by 
the  Bull  of  Approbation,  Article  V.  The  public,  the  pa- 
rents, and  even  the  children  know  our  duty  on  this  subject 
so  well,  that  the  least  transgression  of  this  rule  would  be 
a real  scandal  to  all. 

Have  we  so  acted  in  regard  to  the  gratuitous  teaching 
which  is  personal  to  us  ? Have  we  never  received  any- 
thing on  the  part  of  parents  for  ourselves  ; which  would 
not  onlj^  be  contrary  to  gratuitous  teaching,  but  also  to 
the  vow  of  poverty  ? Have  we  furthermore  received  noth- 
ing for  the  house,  under  pretexts  which  cupidity  perhaps 
might  seek  to  justify,  but  which  a delicate  conscience 
could  never  admit  ? Ho  we  imitate  the  great  apostle,  who 
said  to  the  Corinthians : If  1 preach  the  Gospel,  it  is  no  glory 
to  me.  . . .lohat  is  my  reward  then?  That  preaching  the  Gos- 
pel, I may  deliver  the  Gospel  ivithout  charge.'^  And  in  another 
place  : I seek  not  the  things  that  are  yours,  hut  you. — 11.  Cor. 
xii.  14. 

Pause, 

Act  of  Contrition. — It  would  be  very  sweet  to  me,  O 
m}’’  God,  to  be  able  to  render  to  myself  the  glorious  testi- 
mony of  having  always  acted  with  all  the  disinterestedness 
my  employment  demands,  and  of  having  sought  only  the 
salvation  of  the  children  and  Thy  glory  ; but  if  it  is  other- 
wise, I pray  Thee  earnestly,  O my  God,  to  be  pleased  to 
forget  the  past,  and  to  grant  me  for  the  future  the  grace 
never  to  seek  either  my  interest  or  any  temporal  advan- 
tage, but  solely  Thy  glory.  I ask  Thee  this  favor  by  the 
merits  of  Jesus  Christ  and  by  the  intercession  of  Mary. 

I make  the  resolution  to 


1 1.  Cor.  ix.  18. 


SER^^:CES  OF  A TEACHER. 


495 


THKEE  HUNDRED  AND  SIXTH  SUBJECT. 

SERVICES  WHICH  A TEACHER  RENDERS  TO  HIS  PUPILS. 

I most  gladly  will  spend  and  be  spent  Myself  for  yonr  souls.— II.  Cor. 
xii.  15. 

‘Would  we  not  think  we  were  rendering  a great  service 
to  a person,  if  we  should  procure  for  him  an  infallible  means 
to  preserve  perfect  health  to  the  most  advanced  old  age,  to 
make  in  a short  time  a brilliant  fortune,  to  succeed  in  all 
his  enterprises,  and  to  assure  himself  perfect  happiness 
here  below? 

But  what  would  this  service  be  in  comparison  with  that 
which  we  render  to  a child  when  we  teach  him  to  know 
God,  to  know  himself,  to  know  whence  he  comes,  whither 
he  is  going,  and  what  is  his  last  end  : when  we  teach  him  to 
love,  to  serve  God  his  Creator,  Jesus  Christ  his  Redeemer  ; 
to  honor,  to  pray  to  Mary  his  good  Mother  : when  we  point 
out  to  him  the  infallible  means  of  preserving  his  soul  pure, 
of  sanctifying  it  : when  we  introduce  him  into  the  way 
which  procures  the  true  fortune,  the  fortune  of  heaven  ? 

Let  us  examine  now  whether  we  acquit  ourselves  worth- 
ily of  this  noble  function.  Do  we  endeavor  to  procure  for 
the  children  of  the  poor  this  education  so  invaluable,  so  ne- 
cessary to  man,  in  the  divers  positions  in  which  he  may 
find  himself  ; this  education,  the  only  thing  capable  of 
moderating  him  in  prosperity,  and  of  sustaining  him  in  ad- 
versity; this  education,  which,  taking  possession  of  the 
whole  man,  makes  a new  creature  of  him,  enlightens  his 
mind  with  the  true  light,  fills  his  heart  with  sentiments 
worthy  of  his  hio;!!  destiny,  and  directs  all  his  actions  to- 
wards his  principal  end,  which  is  his  sanctification  ; this 
Christian  education,  which  is  alone  capable  of  maintaining 
him  in  the  right  way,  or  of  bringing  him  back  to  it,  if  he 
should  have  the  unhappiness  to  wander  from  it  ? 

"Without  doubt,  aU  our  pupils  will  not  profit  completely 


496 


PARTICULAR  EXAMEN. 


by  our  services,  all  will  not  respond  to  our  views  ; but  at 
least  our  trouble  will  not  be  lost  upon  all.  No,  no,  it  will 
not  be  without  some  results  favorable  to  the  salvation  of  his 
soul,  that  a child  shall  have  listened  to  so  many  religious  in- 
structions ; that  he  shall  have  passed  the  time  of  his  edu- 
cation in  innocence  and  in  the  fear  of  God  ; that  he  shall 
have  prayed  with  fervor  to  Jesus  and  Mary;  that  he  shall 
have  piously  assisted  at  a great  number  of  masses  ; that 
he  shall  have  often  purified  his  conscience  by  good  con- 
fessions ; that  Jesus  Christ  shall  have  often  taken  pos- 
session of  his  heart,  and  have  diffused  into  his  soul  heavenly 
benedictions. 

These  thoughts  ought  to  encourage  us,  and  sustain  us 
powerfully  in  the  exercise  of  our  duties,  and  make  us  com- 
prehend how  glorious  and  how  meritorious  it  will  be  for 
us,  to  be  able  to  apply  to  ourselves  what  St.  Paul  said 
of  himself,  and  of  those  who  preached  the  Gospel  with 
him  : You  know  in  what  manner^  entreating  and  comfor'ting 
you,  as  a father  doth  his  children  . ...  we  testified  to  every  one 
of  you. — ^I.  Thes.  ii.  11. 

Pause. 

Act  of  Contrition. — It  is  with  a very  lively  sorrow,  O 
my  God,  that  I ask  Thy  pardon  for  not  having  responded 
to  Thy  trust  in  the  education  of  the  children  whom  Thou 
hast  confided  to  my  care  ; but  opening  my  eyes  on  the  un- 
happy results  of  my  omissions,  both  for  myself  and  for 
these  poor  children,  I ask  of  Thee  the  grace,  through  the 
merits  of  Jesus  Christ  and  through  the  intercession  of  Mary, 
to  do  better  in  future. 

I make  the  resolution  to 


SERVICES  A TEACHER  RENDERS  THE  CHURCH.  497 


THREE  HUNDRED  AND  SEVEN  TH  SUBJECT. 

SERVICES  WHICH  A GOOD  TEACHER  RENDERS  TO  THE  CHURCH. 

He  (Jesus  Christ)  is  the  head  of  the  Church, ...  .which  He  has  pur- 
chased with  His  own  blood.— Coloss.  i.  18  ; Acts  xx.  28. 

We  are  children  of  the  Church  ; we  ought,  then,  to  love 
her  as  a high-born  child  does  his  mother  ; we  should  re- 
sjiect  her,  assist  her,  and  obey  her. 

All  Christians  have  similar  obligations  to  fulfil,  but  all, 
unhappily,  do  not  know  them  ; many  among  them  are 
even  hostile  to  this  holy  Church,  and  cause  her  bitter 
grief. 

Who,  then,  shall  instruct  these  poor  children  iu  their 
duties  towards  this  holy  mother  ? The  ministers  of  the 
Church  r But  they  cannot,  except  within  the  limits  of 
their  intercourse  with  the  faithful ; they  cannot  make 
themselves  teachers.  The  fathers  and  mothers  ? But  a 
great  number  among  them  are  not  instructed  themselves. 
It  is,  then,  the  master,  the  teacher  of  these  children,  who 
remains  charged  with  this  duty,  and  no  one  is  in  a better 
condition  than  he  to  acquit  himself  of  it,  if  he  is  animated 
by  a good  spirit,  by  a Christian  spirit ; it  is  on  him  that 
the  Church  relies  for  this  care. 

How  favored,  then,  are  the  children  who  have  the  happi- 
ness to  be  instructed  by  a teacher  deeply  impressed  with 
his  obligations  in  this  regard,  who  feels  the  importance  of 
them,  and  fulfils  them  with  all  possible  zeal  and  intellb 
geiice ! 

Through  the  ministry  of  such  a teacher,  the  Church  is  / 
loved,  obeyed,  honored,  and  assisted ; she  sees  with  joy 
the  number  of  her  children  increase  ; her  ministers  are 
honored,  her  sacraments  frequented  ; her  ceremonies  are 
respected  and  folloAved,  and  the  Christian  people  are  Hence- 
forth but  a people  of  brothers. 

Do  we  know,  and  do  we  fulfil  all  our  duties  towards  the 


408 


PARTICULAR  EXAMEN. 


children  and  towards  the  Church  ? Do  we  instruct  these 
cliiidren  in  wdiat  they  owe  to  this  mother?  Do  our  exam- 
ples, as  well  as  our  words,  lead  them  to  fulfil  these  duties 
faithfully,  with  love  and  joy?  We  cannot  love  the  Church 
of  Jesus  Christ  too  much,  for  she  is  The  pillar  and  ground 
of  ti'uth. — I.  Tim.  iii.  15. 

Pause. 

Act  of  Contkition. — I sincerely  ask  Thy  pardon,  O my 
Saviour,  Jesus,  for  having  had  so  little  zeal  for  the  holy 
Church,  Thy  spouse.  I have  neither  well  known,  nor  well 
fulfilled,  my  obligations  regarding  her,  in  instructing 
youth  ; but  with  Thy  grace,  which  I ask  of  Thee  through 
Th}^  infinite  merits  and  through  the  intercession  of  Mai\y, 
I am  resolved  to  apply  myself  more  than  ever  to  gain  chil- 
dren to  this  good  mother.  For  this  purpose 
I make  the  resolution  to. . 


THKEE  HUNDKED  AND  EIGHTH  SUBJECT. 

SERVICES  WHICH  A GOOD  TEACHER  RENDERS  TO  FAMILIES. 

A wise  son  maketh  the  father  glad,  but  the  foolish  son  is  the  sorrow  of 
his  mother. — Prov.  x.  1. 

To  teach  a child  to  love,  to  respect  its  parents,  and  to 
obey  them,  is  to  carry  joy,  peace,  and  happiness  into  a 
family.  We  may  even  say,  that  in  many  cases,  it  is  to 
carry  piety  and  the  practice  of  virtue  there,  by  the  influ- 
ence which  the  good  conduct  and  good  behavior  of  a child 
will  exert  over  the  heart  of  a father  and  mother. 

Impressed  with  these  thoughts,  a master  will  apply  him- 
self carefully  to  instruct  his  pupils  on  their  duties  to- 
wards their  parents.  He  will  insist  especially  on  the  fol- 
lowing articles  : 

1st.  With  what  tenderness  a child  should  love  his  pa- 
rents, and  show  his  gratitude  to  them,  for  all  they  have 
done,  and  for  what  they  are  still  doing  for  him. 


SEnviCES  A TEACHER  RENDERS  TO  FAMILIES.  499 

2d.  How  mucli  lie  ought  to  respect  them,  since  they 
hold,  with  regard  to  him,  the  place  of  God,  and  conse- 
quently how  he  should  speak  to  them,  and  express  to  them 
his  wants  ; how  he  should  salute  them  every  morning  at  his 
rising,  and  each  evening  before  he  goes  to  take  his  repose 
for  the  night. 

3d.  With  what  docility  he  should  execute  their  com 
mands  ; and  even  anticipate,  if  known,  their  simple  wishes. 

4th,  How,  if  they  should  require  of  him  things  forbid- 
den, he  should  explain  to  them  with  respect  the  impossi- 
bility he  is  under  of  compl^dng  with  their  wishes  ; how  he 
ought  to  pray  them,  to  conjure  them,  not  to  force  him  to 
act  thus,  against  the  laws  of  God  or  of  the  Church. 

5th.  How  much  he  ought  to  have  it  at  heart  to  render- 
life  sweet  and  agreeable  to  them,  by  his  assiduous  atten- 
tions towards  them  ; finding  himself  diappy  in  being,  and 
in  remaining  in  their  company,  taking  a ready  part  in 
what  interests  them,  by  the  polite  manners  worthy  of  a 
truly  Christian  child  ; consoling  them  in  their  afflictions, 
sustaining  them  in  their  trials,  and  making  amends  to 
them  for  everything  that  might  grieve  them. 

6th.  How  he  ought  to  support  their  defects,  attributing 
them  to  character,  to  age,  to  infirmities  ; and  above  all, 
never  speaking  ill  of  them  to  any  person,  under  any  pretext 
whatever. 

7th.  How  he  ought  to  assist  them  in  cases  where  these 
dear  parents  might  find  themselves  in  need  ; condemning 
himself  then  to  all  possible  privations,  rather  than  let  them 
suffer. 

8th.  With  what  earnestness,  in  case  of  sickness,  he  ought 
to  prepare  them  to  receive  the  sacraments,  to  pray  for 
them  during  their  life,  especially  during  their  sickness,  and 
after  their  death. 

9th.  How  cautious  he  should  be  in  the  demands  he  ad- 
dresses to  them,  concerning  his  wants ; what  care  he 


500 


PARTICULA.K  EXA.MEN. 


should  take  of  things  appropriated  for  his  use,  in  order  to 
avoid  capricious  expenses,  or  such  as  would  grieve  his 
dear  parents. 

Is  it  thus  we  have  understood  our  duty,  the  education  of 
the  children  confided  to  us?  Is  it  according  to  these  princi- 
ples that  we  have  acted  ? and  can  we  say  with  St.  Paul  : 
/ have  planted  ? And  farthermore,  have  we  prayed  God  to 
give  the  increase  to  this  sowing  ? — L Cor.  iii.  6. 

Pause. 

Act  of  Contrition. — My  God,  how  useful  my  labors  might 
have  been  to  the  children,  to  their  parents,  and  to  Thy 
glory,  if  I had  acquitted  myself  worthily  of  the  duties  of  a 
good  teacher!  Pardon  me  the  faults  I have  committed  on 
this  point,  and  grant  me  the  grace  to  do  better  in  future. 
I pray  Thee  to  grant  me  this,  through  the  merits  of  Jesus 
Christ,  and  through  the  intercession  of  Mary. 

I make  the  resolution  to  


THKEE  HUNDKED  AND  NINTH  SUBJECT. 

IMPORTANCE  OF  THE  SERVICES  WHICH  A CHRISTIAN  SCHOOL  REN- 
DERS TO  SOCIETY. 

Bring  them  up  in  the  discipline  and  correction  of  the  Lord. — Eph.  vi.  4. 

A child  brought  up  in  a Christian  manner,  will  not  for- 
get that  if  the  first  of  the  commandments  requires  him  to 
love  God  with  his  whole  heart,  the  second,  which  is  like 
to  it,- obliges  him  to  love  his  neighbor  as  himself,  for  the 
sake  of  God. 

He  will  love  his  comrades,  avoid  annoying  them,  diso- 
beying them,  and,  above  all,  scandalizing  them.  Ear  from 
that,  he  will  act  in  a manner  to  be  useful  and  agreeable  to 
them,  and  will  endeavor  to  lead  them  to  virtue  by  his  good 
example. 

Knowing  his  duties  towards  his  neighbor,  he  will  love 


IMPORTANCE  OF  A CHRISTIAN  SCHOOL.  50 1 

him,  will  serve  him,  will  avoid  all  that  might  wound  him, 
in  his  person,  in  his  property,  or  in  his  reputation. 

Remembering*  that  all  authority  comes  from  God,  he  will 
respect  all  those  who  are  clothed  with  it,  he  will  be  filled 
with  regard  and  gratitude  to  them,  remembering  contin- 
ually the  immense  services  we  all  receive  from  them. 

As  it  has  been  said  above,  he  will  respect  the  ministers 
of  religion,  and  will  faithfully  put  theii*  counsels  in  prac- 
tice. 

Full  of  tenderness  for  all  who  suffer,  he  will  do  his  best 
to  solace  the  poor  who  are  in  distress,  will  seek  to  console 
the  afflicted,  and  if  he  cannot  otherwise  be  useful  to  them, 
he  will  give  them  at  least  good  counsels,  will  persuade 
them  to  endure  for  the  sake  of  God  and  their  salvation, 
the  pains,  the  trials,  the  oppositions  that  befall  them. 

Is  it  thus  that  we  understand  the  instruction  of  chil- 
dren ? Are  the  principles  we  inculcate  of  a nature  to  form 
them  thus  to  virtue,  to  union  among  themselves,  to  respect 
for  their  superiors,  to  love  for  their  parents,  etc.? 

Is  it  under  these  happy  auspices  that  we  direct  their  yet 
unsteady  steps  in  the  journey  through  life  ? Can  we  mo- 
rally reassure  ourselves  in  regard  to  our  pupils,  knowing 
that : He  that  feareth  God  ivill  do  good;  and  he  that possesseth 
justice  shall  lay  hold  on  her  f — Eccles.  vi.  1. 

Pause. 

Act  of  Contrition. — Give  me.  Lord,  Thy  spirit  of  wis- 
dom, of  counsel,  and  of  strength,  to  the  end  that  I may  be 
able  to  direct  the  children  whom  Thou  hast  confided  to 
me,  in  the  practice  of  all  Thou  dost  require  of  them.  Grant 
me  pardon  for  all  the  faults  I have  committed  in  this  re- 
spect, since  Thou  didst  first  call  me  to  this  sublime  office, 
and  the  grace  to  repair  them  by  a zeal,  persevering  until 
death.  I beseech  Thee  to  grant  me  this  by  the  merits  of 


502 


PAHTICULAn  EXATilEN. 


Our  Lord  Jesus  Christ,  and  by  the  intercession  of  the  im- 
maculate Maiy. 

I make  the  resolution  to.  > , 


THKEE  HUNDRED  AND  TENTH  SUBJECT. 

THE  BAD  EFFECTS  OF  DISCOURAGEMENT. 

Woe  to  them  that  are  faint-hearted  ....  that  have  lost  patience. — 
Eccles.  ii.  15. 

To  be  discouraged,  would  be  an  almost  irremediable  evil 
in  a teacher ; to  imagine  that  one  would  never  succeed, 
would  be  one  of  the  most  dangerous  errors.  Many  excel- 
lent teachers,  who  now  manage  the  class  perfectly,  expe- 
rienced many  troubles,  many  difficulties,  in  the  beginning. 
They  have  learned  by  experience  that  he  who  wishes  sin- 
cerely, who  wishes  constantly,  who  consults,  who  studies, 
and  who  adopts  prudent  measures,  can  do  much,  and  that 
sooner  or  later,  he  will  succeed  even  beyond  his  hopes. 

It  is  necessary  then  that  a young  teacher  arm  himself 
with  courage  ; that  he  study  his  regulations  well ; that  he 
ask  counsel  of  those  who  have  more  sagacity  than  he  ; that 
he  be  constant,  silent,  in  the  class,  and  that  he  keep  the 
pupils  always  occupied  ; it  is  necessary,  above  aU,  that  he 
pray  much,  that  he  ask  aid  and  courage  from  him  who 
can  do  all,  and  who  is  always  pleased  to  second  the  good 
will  of  those  who  labor  for  his  glory. 

Let  us  examine  our  conduct  on  this  subject.  Have  we 
done  our  best  to  succeed  in  our  employment  ? Have  we 
studied  the  means  prescribed  to  us  by  our  regulations; 
such  as  silence,  vigilance,  fixedness,  and  carefulness  to  keep 
the  pupils  continually  occupied?  Have  we  asked  for  the 
counsels  of  which  we  had  need,  to  know  what  we  ought  to 
do  or  avoid,  in  order  to  succeed ; and  have  we  followed 
them  ? Have  we  had  recourse  to  God,  and  have  we  asked 
of  Him  the  lights  and  the  graces  needful  to  us?  Self-love, 


RECIPKOCAL  RELATIONS  OF  TEACHERS. 


503 


vexation  at  not  doing  as  ^\ell  as  others,  want  of  energy  and 
good  will,  are  they  not  the  chief  cause  of  our  discourage- 
ments ? Let  it  be  no  longer  so  ; on  the  contrary,  let  us 
stimulate  our  courage,  and  let  us  not  cease  to  say  with 
the  prophet  : The  Lord  God  is  my  helper,  therefore  am 
I not  confounded  ; ivho  is  there that  hath  tvalked  in  dark- 

ness and  had  no  light  ? Let  him  hope  in  the  name  of  the  Lord 
and  lean  upon  his  God. — Isaias  xv.  10. 

Pause. 

Act  of  Contrition. — It  is  through  pride,  through  pusil- 
animity,  through  indolence,  that  I abandon  myself  to  dis- 
couragement. Lord,  since  Thou  art  always  with  me  what 
can  I fear  ? The  faults  which  I frequently  commit  deprive 
me  of  confidence.  I ask  Thy  pardon,  both  for  these  faults 
and  for  my  discouragement,  by  the  merits  of  Jesus  Christ 
and  by  the  intercession  of  Mary. 

1 make  the  resolution  to 


THREE  HUNDRED  AND  ELEVENTH  SUBJECT. 

THE  RECIPROCAL  RELATIONS  OF  TEACHERS  IN  THE  SAME  DEPART- 
MENT. 

With  three  things  my  spirit  is  pleased,  which  are  approved  before  God 
and  men  ; (the  first  is)  the  concord  of  brethren — Eccles.  xxv.  2. 

Teachers,  and  above  all  religious,  who  should  not  be 
united  among  themselves,  would  offend  God,  would  scan- 
didize  their  neighbor,  and  would  ruin  themselves.  Accord- 
ing to  these  principles,  let  us  seriously  examine  what  is 
our  conduct.  Have  we  for  our  brothers  an  affection,  cor- 
dial and  equal  towards  all  ? Do  we  take  pleasure  in  ren- 
deriug  them  a service  ? Do  we  speak  to  them  with  respect 
and  deference  ? Are  we  courteous  and  kind  towards  them  ? 
Do  we  avoid  all  that  might  wound  them,  cause  them  pain  ? 
When  we  have  occasion  to  speak  of  their  conduct,  either 
among  ourselves  or  abroad,  do  we  take  care  that  our  words 


504 


PARTICULAR  EXAMEN. 


shall  make  known  the  esteem  and  respect  we  .have  for 
them  ? Have  we,  for  those  who  are  above  ns,  as  insi^ec- 
tors,  directors,  and  heads  of  a dex^artment,  the  res^^ect 
due  to  them  ? 

Can  persons  from  without,  and  jiarticularly  the  children 
who  are  witnesses  of  our  recij)rocal  relations,  say  of  us  as 
was  said  of  the  first  Christians  : Behold  how  they  love  each 
other  ? 

Do  we  reflect  on  the  greatness  of  the  scandal  we  should 
give  to  the  x^ublic,  and  esj^ecially  to  the  children,  if  they 
should  j)erceive  that  we  do  not  love  each  other  ; that 
we  are  not  united  ; that  we  have  not  a good  under- 
standing with  each  other  ; that  we  do  not  sujDport  each 
other  ; that  we  do  not  reciprocally  sustain  each  other  ; 
that  we  do  not  cause  the  other  brothers  to  be  re3X)ected  by 
our  pupils  ? What  scandal  for  these  jDoor  children,  if  they 
should  x^erceive  that  we  speak  to  each  other  without  defe- 
rence, without  respect,  without  politeness ! If  they  should 
see  that  we  rebuff  each  other,  that  we  mutually  repel  each 
other  ! Ah ! let  us  not  deceive  ourselve  'i  in  this  ; children 
are  more  clear-sighted  than  we  think  ; they  mark  every- 
thing ; they  examine  everything  ; they  draw  consequences 
from  everything  ; a word  a little  harsh,  a sign,  a shrug  of 
the  shoulder,  may  scandalize  them. 

To  avoid  this  misfortune,  let  us  love  each  other  sin- 
cerely, as  Christ  also  hath  loved  us?  Let  us  love  each  other 
for  the  sake  of  God.  Let  us  love  one  another  as  children 
of  the  same  Father  who  is  in  Heaven,  as  members  of  the 
same  Institution  ; it  is  thus  that  we  shad  fulfil  the  law  of 
Christ.'^  We  shall  x^rove  that  we  are  HL  discix^les,  and  we 
shall  merit  for  ourselves  and  others,  most  abundant  bene- 
dictions. O,  you  who  are  strong,  support  tha  weak^  he  pa 
tient  towards  all  men  ! — I.  Thes.  v.  14, 


’ Ephes.  V.  2. 


' Gal.  vi.  2. 


TEACHERS  AND  SCHOLARS. 


505 


Pause. 

Act  of  Contrition. — Would  I dare  to  call  myself  a 
Ciiristian,  to  call  myself  Thy  disciple,  O my  Saviour,  Jesus, 
if  I loved  not  my  brothers,  and  particularly  those  who  are 
associated  with  me  in  the  same  employment,  those  of  my 
own  community?  Suffer  me  not,  O Lord,  to  be  guilty  in 
future, of  doing  the  least  thing  contrary  to  the  love  I owe 
to  my  brothers.  I am  already  sufficiently  culpable  in  this 
respect.  I humbly  ask  pardon  of  Thee,  O my  sweet  Ee- 
deemer,  for  the  past,  by  Thy  infinite  merits,  and  by  the  in- 
tercession of  Mary. 

I make  the  resolution  to 


THEEE  HIJNDEED  AND  TWELFTH  SUBJECT. 

INTERCOURSE  OF  TEACHERS  WITH  THE  SCHOLARS. 

He  that  shall  scandalize  one  of  these  little  ones,  ....  it  were  better 
for  him  that  he  should  be  drowned  ....  in  the  depth  of  the  sea. — St. 
Matt,  xviii.  6. 

A teacher  who  respects  himself,  acts  always,  in  regard 
to  his  pupils,  with  the.  greatest  reserve  and  the  most  care- 
ful circumspection.  He  never  speaks  to  them  separately 
without  witnesses  ; he  is  never  found  alone  with  any  one 
of  them,  in  any  place  of  the  class-room,  of  the  house,  of  the 
garden,  etc. 

Considering  that,  in  virtue  of  their  baptism,  children 
are  like  so  many  sacred  vessels,  which  no  one  can  touch, 
unless  by  special  permission,  without  committing  a sacri- 
lege ; a master  should  permit  himself  neither  jilay,  nor  ebul- 
lition of  feeling,  nor  the  least  familiarity  towards  them. 
He  should  avoid,  with  the  greatest  care,  all  approaches,  all 
caresses,  all  contact  of  the  hands  or  otherwise. 

He  should  not  forget  that  everything  he  should  do  or 
say,  ever  so  little  mis-timed,  to  one  among  them,  would  be 


506 


PAIITICULAK  EX  AMEN. 


told  and  repeated  to  the  parents,  and  that  very' soon  the 
other  children,  and  even  the  public,  would  talk  of  it. 

He  should  understand  how  culpable  and  criminal  he 
would  be  who,  esi^ecially  charged  with  the  conduct  of  child- 
ren, should  scandalize  instead  of  edifying  them,  and  lead- 
ing them  to  virtue,  as  their  visible  guardian  angel. 

He  knows  that  the  children  would  forever  remember 
that  a man  clothed  in  the  habit  of  a religious,  a man 
whose  life  ought  to  have  borne  some  resemblance  to  that  of 
augels,  had  scandalized  them,  and  had  been  the  cause  of 
their  spiritual  ruin. 

He  knows  to  what  anxieties,  to  what  apprehensions  that 
master  would  be  exposed,  whose  future  depended  on  a 
word,  on  the  simple  revelation  of  a pupil.  Therefore,  with 
what  attention  should  he  not  watch  over  his  words,  over  his 
conduct,  over  all  his  actions,  to  permit  himself  nothing  that 
might  compromise  and  debase  his  ministry,  humiliate  his 
confi'eres,  his  family,  and  make  himself  blush,  if  surprised 
in  a moment  of  forgetfulness  ! ! ! 

To  sustain  his  dignit}^  and  not  to  expose  himself  to 
dangerous  temptations,  a prudent  master  never  confides 
the  employments  of  the  school  to  those  pupils  for  wlioin 
he  might  feel  some  natural  affection.  He  avoids  receiving 
from  these  children  even  the  slightest  service,  as  would  be 
to  have  his  cloak  brought  to  him,  his  hat,  a book,  etc.  ; 
he  avoids,  above  all,  having  them  near  him,  under  any 
pretext  whatever.  If  he  gives  rewards,  it  is  always  to 
merit,  and  not  by  inclination  ; in  a word,  he  acts  with 
such  a reserve,  such  an  entire  impartiality,  that  his  con- 
duct is  always  exempt  from  just  criticism,  and  the  most 
severe  censure. 

Is  it  thus  that  we  act  ? Is  it  thus  we  have  comported 
ourselves  before  our  scholars  ? Have  we  sufficient  control 
over  ourselves  to  never  permit  any  familiarity  towards 
them,  to  check  any  sentiment  too  natural,  too  human  ? 


TEACHEES  AND  MEMBERS  OF  THE  CLERGY.  507 

■ Do  we  never  permit  ourselves,  as  respects  them,  either 
words,  or  conduct,  or  acts  for  which  we  should  have  to  blush 
if  we  were  surprised,  if  the  child  should  report  it  to  its 
parents,  to  an  ecclesiastic,  to  our  superiors  ? Let  us  think 
of  these  words  of  our  Lord  : Whatsoever  things  you  have 
sjjokeii  in  darkness,  in  the  ear, ...  .shall  he  preached  on  the 
- housetops. — St.  Luke  xii.  3. 

Pause. 

Act  of  Contrition. — I ask  Thy  pardon,  O my  God,  for 
everything  that  there  may  have  been  indiscreet,  thought- 
less, or  with  too  much  of  nature  in  my  conduct  towards  my 
pupils ; and  I pray  Thee,  by  the  merits  of  Thy  Son,  the  most 
holy  Infant  Jesus,  and  by  the  intercession  of  Mary  immac- 
ulate, to  give  me  always  the  spirit  of  Thy  fear ; to  the  end 
that  it  ma}^  accompany  me  and  direct  me  at  all  times  and 
in  all  places,  and  especially  in  all  my  intercourse  with 
those  with  whom  I am  charged. 

I make  the  resolution  to 


THKEE  HUNDKED  AND  THIRTEENTH  SUBJECT. 

THE  INTERCOURSE  OF  TEACHERS  WITH  THE  MEMBERS  OF  THE 

CLERGY. 

Let  the  priests  be  esteemed  worthy  of  double  honor. — I.  Tim.  v.  17. 

Obliged,  by  our  calling,  to  have  very  frequent  communi- 
cations with  the  very  reverend  members  of  the  clergy,  have 
we  followed  the  rules  which  faith  and  prudence  give  us  on 
this  subject  ? Have  we  reverenced  in  them  the  august 
character  with  which  they  are  invested  ? Have  we  always 
spoken  to  them  with  respect,  even  when  we  thought  we 
had  some  subject  of  complaint  against  them  ? 

Have  we  done  all  that  depended  on  us  to  be  agreeable 
to  them  ; and  when  it  was  a question  of  any  point  of  cour- 
tesy, of  some  act  of  civility,  or  condescension,  have  we  had 
the  kindness  to  render  it  ? If  it  has  been  even  necessary 


508 


PAETICUIAE  EXAMEN. 


to  make  some  sacrifices,  have  we  been  generous,  enough  to 
impose  them  on  ourselves  ? 

Have  we  avoided,  in  our  intercourse  with  them,  every- 
thing that  might  savor  of  haughtiness,  arrogance,  pride,  or 
of  a certain  freedom,  and,  above  all,  of  familiarities,  and  con- 
fidences, being  well  persuaded  that  such  things  engender 
contempt,  divisions,  etc.  ? 

Have  we  had  the  indiscretion  to  address  to  them,  in  mo- 
ments of  anxiety,  trouble,  or  ill  humor,  letters,  or  notes, 
capable  of  wounding  them,  and  thereby  exposing  ourselves 
to  grave  inconvenience  ? 

On  difficult  occasions,  and  when  the  regulations  might 
have  been  compromised,  have  we  been  prudent,  wise,  and 
respectful  in  our  representations ; have  we  referred  all  to 
the  decision  of  our  superiors  ? 

Have  we  not  permitted  ourselves  to  speak  of  any  one  of 
them  either  to  persons  without  or  among  ourselves,  in  a 
manner  unbecoming,  uncharitable,  and  contrary  to  the 
respect  which  is  their  due  ? If  others  have  spoken  of 
them  to  us  in  this  manner,  have  we  not  had  the  impru- 
dence to  encourage  such  conversation,  and  even  to  add  to 
it  our  own  impressions,  without  reflecting  that  by  an  act 
so  blamable  we  should  sully  our  conscience,  scandalize 
our  neighbor,  offend  God  ? and  have  we  reflected  that  our 
words  might  have  very  serious  consequences,  for  being- 
repeated  to  others,  or  even  to  those  of  whom  we  have 
spoken,  they  would  only  be  badly  interpreted  ? 

Have  we  profited  by  the  examples  of  virtue  which 
priests  have  given  us,  and  taken  in  good  part  what  may 
have  appeared  in  them  less  commendable,  regarding  always 
the  intention,  and  not  allowing  ourselves  even  the  liberty  of 
blaming  the  act? 

Have  we,  as  far  as  our  regulations  would  permit  it,  fol- 
lowed the  good  advice  which  they  have  given  us  ? Have 
we  acted  towards  them  with  a perfect  reliance  as  far  as  re- 


TEACHERS  AND  THE  CIVIL  AUTHORITY. 


509 


gards  the  religions  instruction  and  spiritual  direction 
of  ('ur  scholars  ? Finally,  have  we  honored  them  as  being 
the  ministers  and  representatives  of  Jesus  Christ  upon 
earth,  remembering  those  words  of  the  Holy  Spirit:  Touch 
ye  not  my  anointed. — Ps.  civ.  15. 

Pause. 

Ac'L’  of  Contrition. — Where,  O my  God,  would  be  my  faith 
and  my  religion,  if  I respected  not  thy  ministers,  who,  not- 
withstanding all  the  imperfections  attached  to  our  poor  hu- 
manity, are  nevertheless  thy  lieutenants,  th}^  ambassadors, 
thy  representatives  ? I most  humbly  ask  Thy  pardon  for 
the  faults  I may  have  committed  in  regard  to  them,  and  I 
beseech  Thee  to  grant  me,  by  Thy  infinite  merits,  and  by  the 
intercession  of  Maiy,  the  grace  to  see  in  priests  only  the 
august  character  with  which  Thou  hast  invested  them, 
and  the  sacred  powers  Thou  hast  confided  to  them. 

I make  the  resolution  to 


THREE  HUNDRED  AND  FOURTEENTH  SUBJECT. 

THE  INTERCOURSE  OF  TEACHERS  WITH  THE  MEMBERS  OF  THE  CIVIL 
AUTHORITY. 

Be  ye  subject  therefore  to  every  human  creature  for  God’s  sake,  whether 
it  be  to  the  king  ....  or  the  governors  ....  for  so  ia  the  will  of  God.— 
I.  St.  Peter  11,  13-15. 

Our  employments  bringing  us  often  in  communication 
Avith  the  members  of  the  civil  authority,  magistrates,  1 igh 
functionaries,  inspectors,  etc.,  etc.,  have  we  been  polite, 
and  conducted  ourselves  properly  toAvards  them  ? Have 
Ave  received  them  Avith  deference  when  they  have  visited 
us  ? Have  Ave  spoken  to  them  with  the  respect  demanded 
by  the  dignity  they  hold,  and  the  discretion  Avhich  jirudence 
and  the  duties  of  our  profession  exact  ? 

Have  Ave  sujAported  Avith  patience,  for  the  sake  of  God 
and  for  the  common  good,  whatever  in  their  proceedings 


510 


PARTICULAR  EXAMEN. 


may  have  pained  us  or  wounded  our  self-love  ? ‘ Have  we 
known,  on  those  occasions,  to  conform  to  the  rules  of  pru- 
dence, and  to  present  our  objections  with  all  the  defereiK  e ' 
and  mildness  possible,  avoiding  with  care  whatever  iiiiglit 
savor  of  harshness,  impatience,  or  ill  humor  ? 

Have  we  not  had  the  imprudence  to  convey  to  a person, 
invested  with  superior  authority,  the  impression  of  our  dis- 
pleasure with  regard  to  one  of  his  subalterns,  not  foreseeing 
the  unhappy  consequences  which  such  complaints,  such 
revelations  might  have  ? Have  we  avoided,  especiallj^  on 
these  occasions,  all  communications  by  writing,  since  we 
ought  to  be  persuaded  that  they  always  draw  on  their  au- 
thors the  most  serious  regrets  ? 

When,  having  regard  to  our  rules,  it  was  not  possible  for 
us  to  conform  to  what  was  demanded  of  us,  have  we  candidly 
requested  the  persons  with  whom  we  had  to  treat,  to  per- 
mit us  to  refer  the  thing  to  the  decision  of  our  superiors, 
being  careful  not  to  make  our  opposition  too  apparent  ? 
Finally,  have  we  followed  the  counsel  which  the  apostle  St. 
Paul  gives  us  in  these  words : Render  therefore  to  all  men 
their  dues ....  fear  to  whom  fear,  honor  to  whom  honor  and 
that  which  Jesus  Christ  himself  gives  : Be  ye  therefore  wise 
as  serpents,  and  simple  as  doves? — St.  Matt.  x.  16. 

Pause. 

Act  of  Conteition. — My  God,  I most  humbly  ask  Thy 
pardon  for  the  faults  I may  have  committed,  in  my  in- 
tercourse with  persons  invested  with  an  authority  which 
always  emanates  from  Thee.  Grant  me,  by  the  merits  of 
Jesus  Christ  and  by  the  intercession  of  Mary  and  of  Jo- 
seph, the  grace  to  be  always,  after  their  example,  perfectly 
obedient  to  all  those  whom  Thou  hast  invested  with  Thy 
authority  upon  earth. 

/ make  the  resolution  to 


1 Rom.  xiii.  7. 


TEACHERS  AND  GUARDIANS  OF  PUPILS.  , 511 


THEEE  HUNDRED  AND  FIFTEENTH  SUBJECT. 

THE  INTEECOURSE  OF  TEACHERS  WITH  THE  GUARDIANS  OF  THEIR 
PUPILS. 

He  that  loveth  danger  shall  perish  in  it. — Eccles.  iii.  27. 

The  unavoidable  intercourse  which  Ave  are  obliged  to 
have  with  the  parents  of  scholars,  may  become  dangerous 
to  our  w^eakness,  unless  Ave  take  great  care  to  shun  every- 
thing that  might  help  to  compromise  our  vocation,  to  scan- 
dalize the  public,  and  even  the  pupils,  to  offend  God,  and 
cause  others  to  offend  Him. 

Are  Ave  careful  to  limit  our  intercourse  Avith  the  parents 
of  the  scholars  to  what  is  purely  necessary,  Avithout  admit- 
ting into  it  anything  Avhich  Avould  be  only  calculated  to  re- 
call to  our  minds  ideas  of  the  Avorld,  from  Avhich  we  should 
be  separated  in  mind  and  in  heart,  as  much  as  Ave  are  in 
body? 

Have  we  with  such  persons,  especially  with  regard  to 
the  mothers,  the  sisters,  the  female  relatives  and  guardians 
of  the  children,  only  the  intercourse  that  is  absolutely 
indispensable  ? Has  not  this  intercourse  been  too  fre- 
quent, and  have  not  the  visits  been  too  prolonged  ? Have 
Ave  not  permitted  ourselves  to  speak  to  them  Avithout  Avit- 
nesses  ? 

Have  we  avoided  everything  which  might  savor  of  feel- 
ing, familiarity,  freedom,  curiosity  ; conversations  on  the 
affairs  of  the  time,  of  the  city,  or  of  the  family;  in  a Avord, 
eveiything  which  did  not  relate  to  the  end  Ave  ought  to 
propose  to  ourselves,  in  this  sort  of  intercourse  Avith  the 
relatives  ? 

In  place  of  following  these  rules  of  prudence,  liaA^e  we 
not  exposed  ourselves  inconsiderately,  and  voluntarily,  to 
certain  temptations  on  this  subject?  Have  Ave  not  spoken 
to  these  persons  without  necessity,  without  permission,  too 
frequently  ? 


512 


PARTICULAR  EXAMEN. 


Have  we  not  bad  the  imprudence  to  bring  about  certain 
visits,  to  put  ourselves  in  the  way  of  certain  communica- 
tions ? Are  we  guarded  against  our  weakness,  so  as  not 
to  rely  on  ourselves  in  this  matter  ? And  when  we  have 
felt  some  inclination  for  these  indulgences  of  feeling,  for 
these  communications,  have  we  been  careful  to  mention  it 
to  our  director? 

Have  we  been  mindful  that  every  moment  we  pass  in 
conversing,  beyond  necessity,  with  parents  or  other  person, s, 
constitutes  a grave  injustice  towards  our  pupils,  to  whom 
we  owe  all  our  time,  and  that  we  are  responsible  for  the 
faults  they  may  commit,  during  our  absence,  or  through 
our  defective  vigilance  ? 

Have  we  taken  in  good  part  the  charitable  counsels  and 
warnings  that  have  been  given  to  us  in  this  respect  ? Do 
we  know  that  not  to  fear  a fall,  on  such  occasions,  is,  to 
have  already  almost  fallen?  Does  this  sentence  of  the  Holy 
Spirit  make  an  impression  on  us  : He  that  breaketh  a hedge, 
that  is  to  say,  who  does  not  take  the  precautions  pre- 
scribed by  rule,  a serpent  shalt  bite  him? — Eccles.  x.  8. 

Pause. 

Act  of  Contrition. — If  I have  not  committed  greater 
faults  in  my  intercourse  with  the  world,  it  is  to  Thy  grace 
that  I am  indebted  for  it,  O my  God ! More  than  once, 
often  perhaps,  I have  voluntarily  exposed  myself,  because 
I still  love  the  world  and  its  vanities,  and  do  not  stifle 
within  me  the  desire  of  knowing  it,  of  seeing  it,  and  of 
taking  part  in  everything  that  passes  in  it.  I ask  Thy 
pardon  for  this,  O my  God,  by  the  merits  of  Jesus  Christ 
and  the  intercession  of  Mary. 

I make  the  resolution  to 


/ 


GOOD  EMPLOYMENT  OF  TIME  IN  CLASS.  513 
THESE  HUNDEED  AND  SIXTEENTH  SUBJECT. 

GOOD  EMPLOYMENT  OF  TIME  IN  CLASS. 

I will  honor  my  ministry,  if  by  any  means  I may  provoke  to  emulation 
them  who  are  my  flesh.^RoM.  xi.  13. 

The  time  allotted  for  class  is  not  ours ; it  belongs  to 
the  families,  to  the  children,  to  God. 

A workman  who  has  been  paid  a salary  that  he  has 
not  earned,  through  loss  of  time,  is  certainly  bound  to  re- 
store what  he  has  unlawfully  received. 

Now,  we  lose  time  when  we  employ  it  badly  ; when  we 
employ  it  in  doing  nothing,  or  in  trifles  ; when  we  speak 
for  too  long  a time  with  parents,  with  confreres,  with 
scholars  individually. 

He  loses  time  who  employs  it  for  himself,  for  friends, 
for  acquaintances,  or  for  some  particular  scholars,  to  the 
prejudice  of  others. 

He  loses  time,  who,  through  his  fault  in  not  having  fore- 
seen what  he  ought  to  do,  or  not  having  taken  the  neces- 
sary measures  and  precautions,  is  not  able  to  begin  an  ex- 
ercise, a lesson,  at  the  time  fixed  by  regulation. 

Have  we  reflected  that  to  cause  the  loss  of  one  minute 
to  sixty,  to  ninety  children,  is  to  lose  an  hour,  an  hour  and 
a iialf,  etc.  ? 

Have  we  comprehended  that  a lesson  badly  given  be- 
cause it  has  been  badly  prepared,  is  a real  loss  of  time,  of 
which  we  must  render  an  account  to  God  ? 

Have  we  anticipated  the  circumstances,  the  occupations, 
the  difficulties,  that  might  divert  us  from  our  duties  during 
class,  and  consequently  make  us  lose  time  ? 

Have  we  given  to  each  lesson  the  time  intended  for  it, 
without  permitting  ourselves  to  hasten  an  exercise,  to  re- 
tard it,  or  to  substitute  another  for  it  ? 

Without  permitting  ourselves  a misplaced  haste  in  our 
conduct,  have  we  nevertheless  avoided  the  slowness,  neg- 
ligence, and  inattention  that  are  a true  loss  of  time  ? 


514 


PAETICULAR  EXAMEN. 


Finally,  have  we,  as  faithful  servants,  given  to  ea,ch  of 
our  pupils,  and  to  all,  in  general,  all  the  care  which  we 
owe  them,  and  can  we  with  justice  apply  to  ourselves  these 
words  of  our  Lord  : Blessed  is  that  servant  whom,  when  his 
Lord  shall  come,  he  shall  find  so  doing,  the  faithful  and  wise 
steward,  whom  His  Lord  setteth  over  his  family,  to  give  them 
their  measure  of  wheat  in  due  season. — St.  Matt.  xxiv.  46  ; 
St.  Luke  xii.  42. 

Pause. 

Act  of  Conteition. — I see  truly  at  this  moment,  O my 
God,  that  I have  not  employed,  as  I ought  to  have  done, 
the  time  of  class,  neither  the  time  destined  to  profane 
teaching,  nor  that  set  apart  for  religious  teaching  and  the 
exercises  of  piety.  I most  humbly  ask  Thy  pardon  for 
this  culpable  negligence  of  my  duty,  and  for  the  injustice 
I have  committed  towards  Thee,  and  towards  my  pupils. 
Grant  me  grace  to  conduct  myself  more  religiously  in 
future.  I entreat  Thee  to  grant  me  this,  through  the 
merits  of  Jesus  Christ,  and  through  the  intercession  of  the 
Most  Holy  Virgin. 

I make  the  resolution  to 


THREE  HUNDRED  AND  SEVENTEENTH  SUBJECT. 

ON  STUDY. 

Whatsoever  things  are  true,  whatsoever  modest,  whatsoever  just,  what- 
soever holy,  whatsoever  lovely,  whatsoever  of  good  fame ; if  there  be  any 
virtue,  if  any  praise  of  discipline,  think  on  these  things. — Phil.  iv.  8. 

It  is  sufficient  to  have  faith  to  comprehend  that  the 
teaching  of  the  truths  of  religion  should  occupy  the  first 
place  in  the  heart  and  affections  of  a Christian  teacher, 
and  above  all,  of  a religious  teacher  ; but  it  is  never- 
theless certain,  that  to  neglect  the  other  parts  of  instruc- 
tion, would  be  to  be  wanting  in  one’s  duty,  because  it 
would  be  depriving  the  children  of  certain  acquirements 


ON  STUDY. 


615 


of  which  they  may  ha’ve  need  hereafter  to  earn  their 
living. 

And,  besides,  how  could  a master  attach  his  pupils  to 
him,  and  cause  them  to  take  pleasure  in  the  knowledge  of 
religion?  How  could  he  merit  the  confidence  of  the  pa- 
rents, if  both  the  one  and  the  other  found  not  in  his 
school  what  they  could  find  in  others  ? It  is  then  impor- 
tant, that  aU  the  parts  of  primary  teaching  be  very  care- 
fully attended  to  in  a Christian  school  ? 

But  how  can  a lesson  be  given  advantageously  if  one  has 
not  studied  and  carefully  prepared  it?  How  instruct  others, 
if  one  is  not  instructed  himself  ? 

Let  us  see  now  what  is  our  conduct  in  this  respect.  Do 
we  employ  usefully  the  time  given  us  to  instruct  ourselves, 
to  prepare  our  lessons  of  reading,  of  writing,  of  orthogra- 
phy, of  arithmetic,  etc. 

Do  we  prepare  each  one  of  these  lessons  as  if  we  were 
to  give  it  before  an  ecclesiastic,  a magistrate,  an  inspec- 
tor, one  of  our  superiors,  etc. 

Has  it  not  often  happened  to  us  to  lose  the  time  set 
apart  for  study,  or  to  employ  it  in  trifles  ; in  doing  nothing, 
or  in  doing  what  amounts  to  nothing  ? 

Have  we  not  sometimes,  during  study,  distracted  our 
brothers  by  our  levity,  our  frivolity,  or  useless  conversa- 
tion ? 

Have  we,  by  a spirit  of  Community,  and  for  the  greater 
good  of  the  Institute,  communicated  to  younger  teachers 
the  information  of  which  they  have  need,  and  the  means 
of  success  in  teaching  ? 

Do  we  study  seriously,  and  with  the  intention  of  pleasing 
God  ? Do  we  study  with  order  and  with  method,  never 
omitting  a subject,  never  passing  from  one  part  to  another 
without  mastering  perfectly  that  which  precedes  ? 

Instead  of  applying  ourselves  earnestly  to  the  things 
essential  to  what  we  ought  to  teach,  do  we  not  seek  to 


616 


PARTICULAR  EXAMEN. 


satisfy  our  self-love,  our  tastes,  our  inclinations,  by  apply- 
ing ourselves  to  the  study  of  certain  parts,  of  which  we 
have  no  need,  and  which,  moreover,  would  require  the 
preliminaries  which  we  are  not  yet  masters  of?  In  a 
word,  do  we  study  in  God,  for  God,  with  the  spirit  of 
Faith,  as  a religious  ought  to  do,  who  has  truly  at  heart 
the  accomplishment  of  all  his  obligations  ; and  are  we 
impressed  with  these  words  of  the  wise  man  : He  that 
feareth  God  neglecteth  nothing  ? — ^Eccl.  vii.  19. 

Pause. 

Act  of  Contrition. — I might  have  done  more  good,  O 
my  God,  and  rendered  my  religious  teaching  more  useful 
to  my  pupils,  if  I had  prepared  all  my  lessons  with  greater 
care,  if  I had  better  employed  the  time  which  is  given  me 
to  instruct  myself.  I come,  then.  Lord,  to  humbly  ask  Thy 
pardon  for  my  negligence,  and  to  promise  to  correct  my- 
self. This  is  what  I hope  for  from  Thy  goodness  through 
the  life,  so  laborious,  of  Jesus  Christ  when  He  was  on 
earth,  and  through  the  mediation  of  Mary,  my  good  and 
tender  advocate. 

I make  the  resolution  to 


THB  END. 


K Book  for  the  more  advanced  classes  in  Schools  and  Academies. 


BALMES’  CRITERION; 

OR, 

HOW  TO  DETECT  ERROR  AND  ARRIVE 
AT  TRUTH. 

By  Rev.  J.  BALMES.  I Vol.  i2mo,Xloth,  330  pp $i  50. 

The  study  of  this  book  will  be  far  more  useful  to  the  student, 
than  the  study  of  any  mere  text-book  in  Philosophy. 

It  is  just  the  book  needed  for  the  higher  classes,  male  or  female, 
in  our  Academies. 


OPINIONS  OF  THE  PRESS. 

[From  the  Catholic  Record.] 

This  production  of  the  great  modern  Spanish  and  Catholic  phi- 
losopher is  a truly  valuable  acquisition  to  our  English  literature.  It 
is  said  that  when  its  author  was  yet  an  infant,  his  mother  laid  him 
before  the  shrine  of  the  great  St.  Thomas  of  Aquin,  offering  him  to 
God  through  the  mediation  of  that  glorious  prince  of  Christian  phi- 
losophers and  theologians.  The  offering  would  seem  to  have  been 
accepted,  if  we  may  judge  of  Balmes’  productions,  for  we  know  of 
no  writer  who  seems  to  be  as  much  imbued  with  the  spirit  of  the 
angelic  doctor.  Indeed,  he  always  seemed  to  us  to  be  an  abridg- 
ment, if  we  may  use  the  expression,  of  St.  Thomas  both  in  himself 
and  in  his  works.  The  “Criterion”  is  the  translation  of  a Cath- 
olic priest,  and  is  one  of  its  author’s  simplest  works.  It  is  simply 
philosophy  for  the  millions  - philosophy  stripped  first  of  all  repul- 
sive technicalities,  and  then  invested  with  a charming  attire  that 
mu5 1 attract  almost  even  the  unlettered  reader.  The  work,  though 
thoroughly  Catholic  in  tone  and  doctrine,  as  all  true  philosophy 
must  be,  is  not  a religious  but  a strictly  philosophical  treatise,  and 
religion  is  only  referred  to  in  as  far  as  it  is  regarded  as  a subject  for 
philosophic  investigation.  The  beautiful  and  interesting  me  .ner  ia 


BaLMES*  CRI1?£BlON. 


29 


[From  the  Catholic  World.] 

The  ‘ ‘ Criterion’  ’ is  an  emiiieatiy  intellectual  and  at  the  same  time 
a most  practical  treatise.  The  study  and  practice  of  its  maxims 
and  instructions  are  fitted  to  make  one  wise  both  in  the  affairs  oi 
this  life  and  those  connected  more  immediately  with  the  perfection 
and  salvation  of  the  soul.  We  beg  of  the  translator  to  give  us  some 
more  choice  reading  of  the  same  quality. 


[From  the  Tablet.] 

The  work  before  us,  is  calculated  to  effect  the  most  beneficial 
effects,  in  clearing  away  the  clouds  of  doubt  and  uncertainty  from 
many  minds,  and  presenting,  in  the  vivid  tints  ot  reality,  the  clear 
light  of  truth.  It  contains  m a comparatively  small  space  a world 
of  earnest  thought,  of  sound  judgment,  bearing  on  subjects  of  great 
practical  utility.  The  reverend  translator  has  faithfully  done  his 
share  of  the  work,  and  has  given  us  an  exact  and  very  elegant 
rendering  of  the  original.  Would  that  as  much  could  be  said  for 
all  translations,  even  of  important  works  It  would  be  superfluous  to 
recommend  this  work  to  our  readers.  The  name  of  the  learned  and 
most  distinguished  author  is  its  highest  recommendation. 


[From  the  Toronto  Tribune.] 

It  is  well  translated  into  elegant  English  by  a Catholic  priest. 
“ TheCriterion  ” is  a mind  telescope.  Catholic  young  men,  read  this 
grand  book.  It  will  enable  you  to  penetrate  the  shams,  intellectual, 
religious,  political  and  otherwise  of  our  age.  It  is  a splended  text- 
book of  practical  philosophy  for  every  day  use.  The  “ Criterion  ” 
is  a well  printed,  beautifully  bound  volume  of  321  pages. 


[From  the  Catholic  Standard.] 

We  are  glad  to  see  this  book  in  English  dress.  It  is  time  for  it. 
There  are  few  books  better  calculated  to  meet  the  speculations  of 
the  times  than  “Criterion.”  It  is  so  with  all  of  Balmes’  works. 
They  are  alive  to  the  immediate  wants  of  the  age  and  are  written 
accordingly.  We  thank  the  translator  for  placing  the  present  vob 


30 


BALMES’  CRITERION. 


ume  in  the  hands  of  our  reading  public.  We  ourselves  have  had 
the  volume  by  us  for  years,  and  in  our  protession  as  teacher  have  fre- 
quently found  the  author’s  common-sense  views  of  things  most  op- 
portune, and  of  a character  to  bring  home  to  the  young  mind  some 
of  the  most  abstruse  questions  in  philosophy.  The  book  gives  us 
the  common  sense  view  of  philosophy.  The  reader  will  here  find 
no  terijiinology  that  renders  its  reading  unintelligible  to  him.  All 
is  as  clear  and  simple  as  truth. 

What  we  want,  then,  is  more  thought,  more  reflection.  And  we 
know  nothing  in  any  of  the  languages  with  which  we  are  acquainted, 
better  calculated  to  promote  thought  than  the  “Criterion.” 

We  had  marked  several  passages  to  comment  upon.  They  are 
passages  that  reveal  the  genius  of  Balmes  -his  power  of  discrimi- 
nation, his  acuracy  of  observation,  his  delicate  insight  into  the  inner 
folds  of  the  heart,  and  the  deepest  currents  of  thought.  For  ex- 
ample, the  chapters  on  newspapers  and  books  of  travel  (IX.  and  X.) 
will  be  found  interesting  and  sound.  On  page  109,  the  reader  will 
find  a section,  entitled  “ Sages  Recalled  to  Life,”  that  will  teach 
him  volumes  of  the  ways  and  workings  of  genius.  And  it  is  only 
Balmes  who  could  have  written  the  chapter  on  “ The  Practical  In- 
tellect,” page  226.  Such  another  is  not  in  print.  But  the  same  is 
true  of  the  whole  book.  It  is  unique.  We  heartily  recommend  it 
to  all — to  the  man  of  business,  to  the  teacher,  to  the  student,  and 
to  the  clergyman.  All  will  find  food  for  reflection.  The  translation 
is  in  pleasing  English  We  feel  the  enthusiasm  of  Balmes  in  it.  The 
good  priest  that  devoted  his  leisure  hours  to  it  was  evidently  in 
sympathy  with  his  subject. 


[From  the  Manhattan  and  De  La  Salle  Monthly.  ] 
BALMES’  CRITERION. 

While  this  volume  has  gone  through  numerous  editions  in  the 
Italian  French,  and  German  languages,  as  well  of  course  as  in  its 
native  Spanish,  it  has  not,  we  believe,  found  a voice  in  English  until 
V.’jt  publication  of  the  present  book.  This  fact  must  add  to  the  in- 
terest felt  in  anything  emanating  from  so  able  a thinker. 

The  author  guides  the  mind  m a clear,  suggestive,  and  correct 


balmes’  criterion. 


31 


spirit  througli  a progressive  series  of  intellectual  exercises  calculated 
to  develop,  even  in  the  scholastically  unlettered,  modes  of  applica- 
tion and  logical  turns  of  thought  by  which  clearness  of  conception 
and  strength  of  judgment  may  be  arrived  at.  In  this  aspect,  the 
suggestion  of  the  translator  may  be  accepted  when  he  says  the  book 
might  not  be  improperly  called  a practical  philosophy  for  the 
people— for  that  very  large  class  of  men  who  cannot  secure  for 
themselves  the  advantages  of  thorough  collegiate  education.  We 
do  not  think,  however,  that  even  persons  who  have  had  such  advan- 
tages could  fail  to  derive  an  incentive  to  active  and  practical  thought 
in  the  essays  on  History  ; on  the  philosophy  of  History  ; in  that 
charming  chapter  on  the  intellect,  the  heart,  and  the  imagination 
in  their  influences  on  our  judgment,  passions  and  modes  of  expres- 
sion ; on  self-interest  in  deceiving  ; on  the  faculty  of  perception 
and  on  practical  intellect.  These  essays  are  of  necessity  brief  ; sug- 
gestive and  corrective,  so  to  say,  rather  than  exhaustive.  We  com- 
mend them  as  mental  tonics  strengthening  the  intellectual  system, 
creating  an  appetite  for  knowledge,  tending  to  develop  healthful 
assimilation,  and  a freshness  and  vigor  of  practical  judgment. 


[From  the  Hibernian,] 

In  the  whole  range  of  philosophic  literature  we  know  of  no  work 
which  combines  greater  simplicity  with  all  those  essential  means  of 
arriving  at  the  truth  and  exposing  error  than  the  “Criterion”  so 
charmingly  written  by  the  great  author  of  “Christian  Civilization.” 
Balmes,  unquestionably  one  of  the  greatest  modern  Doctors  of  the 
Church,  has  given  us  in  small  compass,  stripped  of  cumbersome 
technicalities,  a guide  to  true  philosophy,  so  plain  yet  so  thorough 
that  the  veriest  tyro  will  experience  little  difficulty  in  its  mastery. 
The  translator,  too,  seems  to  have  done  his  work  in  good  style, 
while  the  eminent  publisher  has  shown  excellent  taste  in  the  typo- 
graphy and  binding. 


P.  O’SHEA,  Publisher, 

37  Barclay  street  and  42  Park  Place, 
NEW  YORK. 


Date  Due  1 

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• U’w  ' UL 

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